Oberuations diuine and morall For the furthering of knowledg, and vertue. By Iohn Robbinson. Robinson, John, 1575?-1625. 1625 Approx. 646 KB of XML-encoded text transcribed from 168 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A10839 STC 21112 ESTC S110698 99846191 99846191 11142 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10839) Transcribed from: (Early English Books Online ; image set 11142) Images scanned from microfilm: (Early English books, 1475-1640 ; 935:10) Oberuations diuine and morall For the furthering of knowledg, and vertue. By Iohn Robbinson. Robinson, John, 1575?-1625. [4], 324, [4] p. Printed [by the successors of Giles Thorp], [Amsterdam] : in the year M.DC.XXV. [1625] Printer's name and place of publication from STC. With a final contents leaf; the last leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Conduct of life -- Early works to 1900. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Olivia Bottum Sampled and proofread 2004-06 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion OBSERVATIONS DIVINE AND MORALL . FOR THE FURTHERING of knowledg , and vertue . By Iohn Robbinson . Prov. 9. 9. Give Instruction to a wise man , and he will be yet wiser : teach a just man , and he will encrease in learning . Printed in the year M. DC . XXV . THE PREFACE . IN framing these myne OBSERVATIONS , Christian Reader , I have had as is meet , first and most regard to the holy Scriptures ; in which respect I call them DIVINE : next to the memorable Sayings of wise & learned men , which I have read , or heard , and carefully stored up as a pretious treasure , for mine own , and others benefit ; and lastly , to the great volume of mens manners , which I have diligently observed , and from them gathered no small part thereof ; having also had , in the dayes of my pilgrimage , speciall opportunitie of conversing with persons of divers nations , estates , and dispositions , in great varietie . The names of the authors , specially known , out of whom I gathered any thing , I have , for the most part , expressed : partly to give them their due ; and partly , that the authoritie of their persons might procure freer passage for their worthy , and wise sayings , with others : and make the deeper impression of them , in the readers heart . In the method I have been neyther curious , nor altogether negligent ▪ as the reader may observ . Now as this kinde of study , and meditation hath been unto me full sweet , and delightfull ; and that wherein I have often refreshed my soul , and spirit , amids many sad , & sorrowfull thoughts , unto which God hath called me : so if it may finde answerable acceptance with the christian Reader , and a blessing from the Lord ; it is that which I humbly crave , specially at his hands , who both ministreth seed to the sower , & fruit to the reaper . Amen . IOHN ROBBINSON . CAP. I. Of Mans knowledg of God. THe Lord giveth wisdom ; and out of his mouth cometh knowledg , and understanding , saith Salomon : and therein warneth us , to lay our ear close to the mouth of God , and when he speaketh once , we may hear twice , and having our closed hearts opened , by his Spirit , may attend to the words of grace , and wisdom , which proceed from him ; and are able to make us wise to salvation . As all our wisdom to happinesse consists summarily in the knowledg of God , and of our selues ; so is it not easie to determine , whether of the two goes before the other . But , as neither can be without other , in any competent , or profitable measure , or manner ; and as in vain the ey of the mind is lifted up to see God , which is not fit to see it self ; so seem the reasons of most weight , which prefer the knowledg of God to the first place . For , first , God in his Word , and Works is the rule and measure of mans goodnesse ; and man , at his best , but formed , and reformed after Gods Image . As in Nature , the rule is before that which is to be ruled by it ; so must it be in our knowledg . Secondly , such is our in-bred pride , and hipocrisie , as that , whilst we looke only upon our selus , and upon other Creatures here below , we think we are some-body for goodnesse ▪ and vertue : but are then brought to that confusion in our selus , which is requisite for our humiliation , when we come to take some knowledg of the super-excellencie of God : even as our bodily ey forth-with dazeleth being cast upon the bright Sun ; how quick , and strong-sighted soever it seem , whilst it is set onely upon earthly objects . Thirdly , so absolutely necessarie is the knowledg of God , as that we can ascribe nothing , as is meet , unto him , of whom , and for whom we , and all things are , till we first know him in his Word , and Works : but even in our best devotions , with the superstitious Athenians shall build our Altars to the unknown God ; and with the blinde Samaritans , worship we know not what . To conclude ; He that pretends the service of God , & yet knows him not in his Word , and Works of Creation , & Redemption also , wherein his face is seen ; is like him that counterfeits himself to be the houshold Servant of some great Lord , whose face he never saw , nor once came within his Court ▪ gates . Some ambitious , and curious wits , but not able ( & no marvail ) to raise up , & advance their notions to God his infinitenesse , for the comprehending of it ; have laboured to depresse , & pull him down to their dwarfish conceptions of him : and have indeed rather made him some great , and giant ▪ like man , or Angel ; then ( as he is in truth ) an infinite God : allowing him an essence , power , and wisdom hugely great ; but not properly infinite , and immence : as though God could not be that , which they cannot conceive of him . The essence of God is known onely to himself ; but is undiscernable to all men , and Angels : partly by reason of its infinitenes , which therefore no finite understanding can comprehend ; and partly , for that , no voice , signe , or form can sufficiently expresse it either to sence or reason . And if God have placed such light , & glorie in some created bodies , as that we cannot intentively fix our bodily ey upon them , without dazeling ; what marvail is it , though the ey of the understanding of all men , and Angels dazle , in the too curious , & intentive contemplation of his infinite , & infinitely glorious Majestie it self ? So as , if the most wise , & learned Christians should with the heathen Phylosopher undertake to descry Gods being ; they would be compelled , as he was , after one daies respite , to crave two ; and after two , four ; & so still to double the time , with acknowledgment , that the more they searched into it , the more unsearchable it appeared . Albeit the understanding of man though glorified cannot possibly comprehend Gods infinite being yet shall we , ( coming to enjoy the blessed uision of God , where of the Angels , and Spirits of iust men perfited are made partakers ) know in a far both greater measure , & more excellent , and immediate manner , then now we do . We now walk by faith ; & not by sight , as we then shall do : We now see through a glasse darkly ; but then face to face : knowing him even as we are known of him . And for the present , we are by the means of revelation vouchsafed us his Word , & Works , partly within , and partly without us ) to be led in our praiers , praises , & meditations of God , to such a being for the object thereof , as in which , first , there is nothing which hath the least affinity with the imperfection found in any creature ; for the expressing whereof those attributes serve , which we call negative ; as immortall , invisible , a spirit , that is , no body , & the like ; shewing what God is not , though not what he is : 2 , Which is that eminently , infinitely , & essentially , which we , in the creature , call power , wisdom , goodnesse , & whatsoever els imports any perfection : and thirdly , which is that first fountain , & originall of all goodnes in all creatures . And by these three stayers doth our understanding raise up it self frō created things to the knowledg of God. This knowledg we must seek with all earnest diligence , and store it up carefully in the treasurie of our hearts ▪ that knowing God we may love him , and trust to him , and fear him , and honour him ; that as the Daughters of Ierusalem though before marvailing what ailed the Spouse of Christ to be so affectioned towards her beloved , and so earnestly to seek after him , as she did ; when they once came to take knowledg of his perfit beautie , would then seek him with her : So we knowing God , specially in the face of Christ Iesus , may so be ravished with love of his Majestie , as to have our whole heart set to seek , and find him , in whose presence is satietie of joyes evermore . CAP. II. Of Gods love . GOd loveth himself first , and most , as the cheifest good : and all other good things , as he communicates with them lesse , or more , the effects of his own goodnesse . And from this infinit love of his own infinit goodnesse is it , that he so severely punisheth some Creatures , though the Work of his own Hands , which he alwaies loveth . For , first , The Creature by sin violating Gods Holinesse , and despising his authoritie in his righteous Commandments , and so going on in impenitencie , and unbelief ; and withall , it being impossible , that Gods love of his own Holinesse , and Iustice , and the honour of the same ; and the love of the Creatures happinesse ( so obstinatly dishonouring him ) should stand togither : it cannot be , but that the latter must give way to the former , and greater ; and the Creature ( so sinning ) become miserable ; rather then God forgetfull of his own honour and glorie . God reveales his glorious Majestie in the highest Heavens ; his fearfull Iustice in the Hell of the Damned : His wise , and powerfull Prouidence is manifest through-out the whole World ; but his gracious love and mercie in , and unto his Church here upon Earth ; which he therefore hath chosen , and taken near unto himself , that in it might be seen the riches of his glorious grace . And albeit all things in God are infinit , and one ; yet are the effects of his love more wonderfull , and excellent , then of any other his Attributes ; as appeares in that his greatest , and strangest work of giving his only begotten Son to the cursed death of the Crosse , for his Enemies , out of his love and mercie . This the Scriptures ( and worthily ) call a great mysterie , and which , for the rarenesse of it , was not onely hidden from the Sons of Men , but also from the verie Angels in their perfection of created knowledg . Which manifold grace , and wisdom of God they therefore desire to look into , and learn by the Church . Love in the Creature ever presupposeth some good , true , or apparent in the thing loved ; by which that affection of union is drawn , as the Iron by the Load-stone : But the love of God on the contrarie , causeth all good wrought , or to be wrought in the Creature . He first liveth vs in the free purpose of his will , and thence worketh good for , and in us ; and then loves us actually for his own good work , for , and in us : and so still more , and more , for his own further work . And hence ariseth the unchangablenesse of Gods love towards us , because it is founded in himself , and in the stablenesse of the good pleasure of his own will. And although the arguments of comfort be great , which we draw from the certain knowledg of our love to him ; yet are those infinitely greater , which are taken from the consideration of his love to us ; as being not onely the ground of the other ; but in him also infinite , and vnchangable . And hereupon it was , that the Sisters of Lazarus seeking help for their sick Brother sent Christ word ; not that he , who loved him ( though that were not nothing ) but that he whom he loved , was sick . As by the hand of a friend reached unto us we are made partakers of the strength of his whole body , to hold , or help us up : so by the hand of the love of God reached down from Heaven , in the Gospel , we become interessed in the most comfortable apprehension , and happy use of all other his attributes whatsoeuer . The more wise , powerfull , holy , glorious , eternall , and infinite God is , the more happy are we by means of his love , and mercy in Christ ; which moveth him to use , and improve them all for our good , and to communicate them with us , as his friends , in their effects , so far as serves for our happinesse . He whom God loves though he know it not , is an happy man : He that knows it , knows himself to be happy . Which caused the Apostle to make in his own name , and in the names of all the beloved of God , that glorious insultation over all the enemies of his , & their happines , that they could not seperate him , or them ( not from the power , or wisdom , or holinesse ; but not ) from the love of God , which is in Christ Iesus . From this love of God , as from a Spring head , issueth all good both for grace , and glory . Yea by it ( which is more ) all evill by all Creatures intended , or done against us , is turned to good to us . By it our afflictions work together with our election , redemption , vocation , &c. for our good . By reason of it the stones of the Feild are at league with us , & the beasts of the Feild at peace with us : yea even the very Sword that killeth us , the Fire that burneth us , and the Water that drowneth us , is a kinde of Spirituall , and invisible league with us , to do us good . Vpon the knowledg of this love of God shed abroad into ▪ our hearts by the Holy Ghost , is laid the foundation , and ground-work of whatsoever good thing we return again unto God , with acceptation at his hands . Vpon this we do build our Faith , and confidence in him : By this our cold and frozen hearts are not onely thawed , but inflamed also with love again to him , and to men for him : As the Earth being heated by the beams of the Sun beating upon it , reflecteth heat again towards the Heavens , & upon all the bodies between it , and them . Lastly , from hence arise all the pleasing services , wherewith we present his Majesty . For howsoever we ow our selvs , and whatsoever we are , or can do , vnto him , as our gracious , and powerfull Creatour , & absolute Lord ; yet can we do nothing heartily , & as we ought , but from the Faith , & feeling of his love in Christ , & by the motion of the Spirit of a sound minde given unto us . But being once drawn sweetly by the coards of Gods goodnes , & love , we readily , & pleasingly follow after him ; as being debters , and constrained , not by necessity , but ( w ch binds more strongly ) by love The tokens of this love of God in Christ are not onely by us highly to be prized , but carefully to be discerned ; lest we bring our selves into a fools paradise , and grow presumptuously secure ; which is the fore-runner of suddain , and certain destruction . We must therefore in this scrutiny neither trust our selvs , nor any other creature , but God alone in the testimony of his Word , & Spirit , which knows , & makes known the minde of God ; and by which we may unerringly learn ; First , what the tokens of his love are ; and secondly , who they are which partake of them ; and thirdly , that we our selvs are of that blessed number . Now , amongst them all , there is none so certain , and infallible ( though those of feeling be more joifull ) as the gracious work of true repentance in the mortifying of the old man in his sinfull affections ; and in the quickning power of Christs Spirit to willing ( though weak ) obedience to all Gods Commandments . As we may certainly know , that the Sun shines , by the beams , and heat thereof below , though we climbe not into Heauen to see : so may we haue certain knowledge of Gods gracious love towards us , without searching further then our own hearts , and waies ; and by finding them truly , and effectually turned from sin to God. As God may so far hate some evill in a person ( for example , the Adultrie of David , and other sins accompanying it ) as to punish the same severely in this World ; and yet not hate the person himself : so may he , on the other side , love some good in a man , so far , as to reward it highly in this life : and neverthelesse , not love , but hate , the person-in whom it is found ; as may be seen in the zeal of Iehu for the Lord against wicked Ahab , and his House . And if our narrow , and partiall hearts can , upon occasion , hold and preserve this difference between persons , and things ; how much more may , and doth the same right well stand , with the distribution of rewards , and punishments made by the most holy , and wise God ? As then , when the Lord manifests some signes of his anger at us , and hatred against the evils in us ; we must take heed we conclude not presently , that therefore we in our persons are hated of him , and cast-awaies ; except the evils raign in us without repentance : so must we , on the other side , take more care ( considering how by selflove we are commonly in more danger thereof ) that we c●oclude not of the love of God towards our persons , from everie effect of some kinde of love , and likeing of some particular good things in us ; and not except those good things be such , as make us good also ; as Faith and holines do ; trans-forming us , as it were , into their Nature , and kinde : as in the Parable of the Wheat , and Tares , the good Seed is expounded the Children of the Kingdom because they grow of the good Seed of the Gospel ; and by their regeneration , as it were , turn verie Word and Spirit . CAP. III. Of Gods promises . THe promises of God are a kinde of midle thing between his purpose , and performance of good unto them , whom he loveth . And as wicked Iezabel could not satisfie her hatred of Elyas the Prophet , in intending evill to him , and executing it upon him , in time , as she could ; unlesse with all she thundred out against him terrible threatnings , in the mean while : So , much lesse can the love of our good God satisfie it self in a gracious purpose of good towards us , in his heart ; and actuall performance of it accordingly , in due time ; except with all he make it known unto us before hand ; both for our present comfort in the knowledg thereof , and for the ground of our hope and expectation of the good things promised , and accordingly to be receaved at his hands , in their time : He haveing by his promise bound over unto us both his love , and truth , and other Attributes for performance . And herein the Lord provides verie graciously for his poore Servants ; who are oft-times brought into that distressed state both outward , and inward , as they have verie litle els , save the promises of God , wherewith to comfort themselvs . Which yet are sufficient , if we improve them , as we ought ; considering , first , his love ( moveing him to promise ) and the unchangeablenesse of it : secondly , his wisdom , directing him to promise nothing unfit ; thirdly , his power enabling him , and fourthly , his truth bindeing him to all performance : In regard whereof , God hath made himself a debtor , though not by receaving from us , yet by promising unto us : promise being , as we say , due debt . God ever performeth what , and as he promiseth , and not one good thing for another , as some think : no not Heauenly for Earthly , nor a greater good for a lesse . For howsoever so to do , might stand with his bountie , and goodnesse ; yet his truth bindes him to his Word , which is Truth . Spirituall good things necessarily accompanying Salvation he promiseth absolutely unto his ; other good things ( ordinarily ) upon condition . Which ( considering , that through our abuse of them , they may prove prejudiciall to our Spirituall man ) if so be the Lord should promise absolutely , as the former ; it were , many times , indeed , not to promise a benefit , but to threaten a hurt rather . And truly we may observe in the dangerous fals , & miscariages of the wise Salomon , unto whom temporall good things were absolutely promised , in the fullest measure , and accordingly performed ; how graciously our wise , and good God provides for our slipperie state , in scantling his promise of good things of that kinde to our Spirituall skill , and care of useing them , for the advantage of our true , and eternall happinesse . We are therefore first , to beware , that we expect not absolutely temporall prosperitie : lest by so doing we both wrong the Lords truth , and our own Faith in the things promised indeed , by doubting of them , because we have failed of obtaining of other things by us presumed of , but not promised by the Lord. Secondly , We must as firmly beleeve , and expect the performance of temporall promises ( as the Lord hath made them ) as of eternall . For , albeit his loue do not manifest it self in like degree in promiseing both ; yet his truth is alike bound to exhibit both being once promised . Neither is that person in earnest with God , who pretending Faith for eternall good things , yet dare not trust his Word , for temporall . Such as despise Heavenly things , and loue earthly , usually pretend their trusting of God for the former ( of which they are indeed profanely secure ) : but will trust themselvs , and their own fingers for Earthly , which in truth they set by . I must therefore thus conclude with my self touching those matters . Seeing God hath promised all good things to them that love him . If this , or that bodily good thing ( good in it self ) be indeed for my good , I shall receave it from him , in due time : And if I receave it not , it is a reall testimonie from him , that indeed it is not good for me , how much soever I desire it . As Gods goodnesse shines most clearly in his promises ; so mans perversnesse abuseth , and misapplieth them above all other parts of his Word . A great many divide Gods promises from the other parts of his revealed will : and making small , or none account , that either the rules of the Word appertain unto them for direction , or the precepts for obedience , or the threatnings for restraint ; yet do lay their sacrilegious hands boldly upon the promises , as their true , and undoubted right . And the reason is , because the promises contain in them things good , and pleasing to mans nature ; which because we would gladly have true , we readily beleeve , and apply . But such seperate what God hath joined together , and in effect , take away from the Words of the Book of God ; and God will take away their part out of the Book of Life . Others again trans-form commandments into promises , with great , and dangerous ▪ errour . For example ; where it is said , The Priests lips should preserv knowledg , the Romish Priests chaleng an immunity from erring , whence they should take warning , that they er not . So , from Christs teaching , that a city set upon an hill , cannot be hid , they will wring a promise of perpetuall visibility of Church and Ministery , from him , where he intends onely an exhortation to his Disciples ( after to become Apostls ) unto answerablenesse both in life , and doctrine , to the eminencie of their places . Some again make conditionall promises absolute : as that , Whose sins ye binde upon earth , they are bound in Heaven : forgetting that it must be the Church gathered together in Christs name , that is , both furnished with lawfull authoritie , & useing it lawfully . Likewise , that Christ will preserv the Ministery , and Ministers , and be with them to the end of the World : leaving out the condition going before , which is , that they do their duty in their places , in makeing Discipls , and baptizeing them , and teaching them to observ , whatsoever he had commanded them . Lastly , How many , because God promiseth forgivenesse to sinners whensoever they repent , promise unto themselvs repentance upon an howers warning , before their death , though they go on in sin all their life long ? But the saying of the Ancient is memorable in this case ; He that promiseth forgivenesse to him that repents , doth not promise repentance to him that sins . But , on the contrarie ; as he that makes a bridg of his own shadow , cannot but fall in the Water ; so neither can he escape the Pit of Hell , who layes his own presumption , this way , in the place of Gods promise . CAP. IIII. Of the works of God , and his power , wisdom , will , goodnesse , &c. shining in them . IT is a receaved truth in Divinity , that whatsoever is in God , is God. So the will of God considered as the foundation of that which he wills , and as inherent in him , is nothing els , but God willing : his justice nothing els , but God just : his mercy but God mercifull , and so for the rest of the Divine Attributes . And as everie work of God is founded in some of those Attributes : and that by name , in his understanding , as judging the thing to be good ; in his holy will agreeing thereunto ; and in his power effecting all things : So this foundation and first cause of them all being immanent , and inherent in God , is God essentially , of what nature soever ( alwaies good ) the work be without him , which his will and power effecteth . Neither is this will of God to work by his power , wrought in him by any thing without himself ; for then he should receav addition of perfection from the creature , moveing him thereunto : though yet it be most certain , that there are many things , which God neither in his wisdom judgeth fit to be done by him , nor wills the doing of them , nor would work or do them by his power , but upon the creatures work going before . For example : God wills , and works the condemnation of some sinners , because he judgeth fit , willeth , and will work therein the manifestation of the glorie of his justice ; but this condemnation ( which otherwise he would not lay upon any ) he both wills , and works by , and for the Creatures sin , according to his eternall , and unchangeable purpose of will in himself . When the Scriptures speak , and we according unto them , of any thing done by God , in respect of the Creature , before the World was made ; it must be understood as meant onely of his foreknowledg , and decree of will , and purpose of doing . For things could be done no otherwise , then they could be ; nor could be otherwise , then in God , who alone was ; nor could be in God otherwise , then in his foreknowledg , and will : according to which he works them actually , in time , by his power . These three Attributes ( as before I intimated ) his power , will , and wisdom do concur to the produceing of all , and everie one of his works . His power worketh and effecteth all things : his will sets his power a working : his wisdom directs both the one , & other ; his will in willing ; and his power in working . Touching his power : The right hand of the Lord ( which in men is the instrument of strength ) is exalted , and by it he can do what he will ; and much more then he will. And whereas God cannot ly , or denie himself , or the like , it is ( immediately ) because he will not : and that not of impotencie in him , but of potencie , and perfection of excellencie : as , on the contrarie , it is the power of mans weaknesse that he can do amisse . So for things importing contradiction ; as that the same thing should be , and not be at once , or not be that which it is , or the like ; it is Religiously said by some , rather that such things cannot be done by God , then that God cannot do them : seeing the reason of this impossibilitie of their so being is not in Gods Nature , but in theirs . The will of God is one , as God is one . But as there is one Spirit , but diversitie of manifestations ; so this one internall will of God doth exercise , and extend it self diversly to , and upon divers objects . This extention and exercise of this one will of God is of us to be considered in divers degrees . The weakest and most remisse degree is to will the suffering of evill . For though God ( to speake properly ) wills not sin , yet he willingly suffers it : not as ignorant of it , nor as neglecting it , nor as unable to prevent it : but as willingly , wittingly , and of purpose suffering that evill to be done , which he could easily hinder , if he would oppose his omnipotent power . The next degree of Gods willing stands in commanding good , and approveing of it , where it is found : And thus God wills and commands that all men should repent : thus he wills , that all should come to the knowledg of the truth , and be saved : and thus , lastly , he would haue the wicked turn from his wickednesse ; and live , and not dy . And these things and the like he seriously wills , to wit , by way of commanding & requireing them , and of approveing them , wheresoever they are found . The highest , and most intent degree of willing in God , is , when he so wills a thing , as withall he imploys his omnipotent power for the effecting of it : and by this he doth whatsoever he pleaseth in the Heavens , and in the Earth . The former will which stands in commanding , promiseing , and the like , may be , and is too oft resisted , and made ineffectuall by men : this latter neuer possibly ; except men be stronger then God. By it his power availeth to make things to be , which were not ; to continue them that are ; to work all good ; and to order all evill unto good . And as the works of Gods power according to his will are manifold , so hath he wrought them all in wisdom . For notwithstanding both the absolutenesse of his will , and infinitenesse of his power : in regard whereof one saith , It is more becoming God to ascribe any power to him , then to make him impotent ; yet is he neither wilfull in willing , nor unwealdy in working . By his wisdom he not onely eternally , and infallibly knoweth himself , and all Creatures that are , or can be , and what either he , or they , or both together will do , or can do , and that upon supposition of whatsoever can be supposed ; but both willeth , and doth in time himself , what he willeth ; and doth it also for good cause , and to good purpose : and accordingly , either , on the one side , hinders ; or , on the other , sustains , effects , and orders everie motion of everie Creature . By exerciseing these Attributes God worketh all his works whether immediate by himself alone , or mediate by the creatures ; which he useth of all kindes , and everie one according to his kinde ; whether good or evill ; reasonable or without reason . By Gods works I mean all things whatsoever are in the World , or haue any being , and existence In nature . For , He hath made the whole World , and all things therein . In him we live , and move , and have our being : He giveth all to all things . And , of him , and through him , and for him are all things . As he gives being unto all things that are , by communicateing the effects of his being with them ; so is there nothing either so casuall , in regard of men , as that he directs it not ; or so voluntarie , as that he determines it not ; Nothing so firm , but he sustains it ; nor so small , but he regards it ; nor so great , but he rules it ; nor so evill , but he over-rules it . Neither can any of the works of God possibly be other then verie good , and righteous ; seeing they are all wrought by the exerciseing of his holy will , divine power and godly wisdom . And if a simple man ow the honour to him that is of greater wisdom , and understanding then himself , to think , upon occasion , that the other hath reason for that which he speaks , or does , though he in his shallownes cannot reach unto it : how much more do all men and Angels ow this honour unto God , to beleev alwaies , that whatsoever he saith is true , and whatsoever he doth , good , and righteous , though they discern not the reason of it . Some of the works of God are such , as we can rather admire at them , then discern of them : Some again are such , as at which proud flesh is ready to repine , and murmur . Amongst the works of Gods most wise , and powerfull providence upon bodily things , it is most admirable , that the Heavenly bodies , the Sun , Moon , and Starres should by their influence , and operation , have such power , and effects upon the bodies here below , as to change , order , and dispose the Ayer , Earth , and Water , with all things framed , and compounded of them as they appear to do , by Scripture , sence , and experience . Yet , if we consider ( besides the two greatest lights and most powerfull agents , the Sun and Moon ) the numberlesse number of the Stars , their huge greatnesse , the varietie , and excellencie of vertues , wherewith they are furnished far above the most precious Pearls , or any earthly quintessence ; and with all these , the infinite power and wisdom of him that made , and constituted them ; it will not seem incredible unto us , that the least , & suddainest naturall change in the Ayer , Water , or other Elementarie bodies , should be wrought by the position , and disposition of the Stars , and Celestiall bodies . Neither doth this at all diminish , or detract from the honour of the Lord in governing the World , but rather amplifieth it ; as it ads to the honour of the skilfull Artificer , so at the first to frame his Clock , or other work of like curious deuise , as that the severall parts should constantly move , and order ech other in infinite varietie , he , as the Maker , and first Mover moveing , and ordering all . Where yet this difference must alwaies be minded , that the Artisan leavs his work being once framed to it self ; but God by continuall influx preservs , and orders both the being , and motions of all Creatures . Here also we except both unnaturall accidents ; and specially , supernaturall , & miraculous events ; which are , as it were , so many particular creations , by the immediate hand of God. In them that are made partakers of the grace of God , the remainders of corrupt reason is readiest to rise up at the work of Gods providence in the prosperitie of the way of the wicked , and workers of iniquitie : especially , if they themselvs be pressed with any singular afflictions : as we may see in David , Ieremy , and other . But the same men of God , who were in their persons , present exampls of humain frailtie , do in their writeings , by the Holy Ghost , affoard us matter sufficient for Divine comfort , and direction . As first that , before we come to plead with God , how his works are righteous , we know , and acknowledg them all to be righteous ; that so we may learn how and wherein their righteousnesse consists . Secondly , that God is both as good to those whom he loves in their afflictions , as in their prosperitie ; and as wroth with his enemies , in their momentarie prosperitie , as if his rod were already upon their backs . Thirdly , that he hath appointed a day , in which he will right whatsoever seemeth crooked in the mean while ; and will fully , and for ever , recompence both the good and evill : In the expectation of which day , and of the work of the Lord in it , we should satisfie our selvs , for the present , and suspend our thoughts till the manifestation of his righteous Iudgment therein . In them that desire to establish mans righteousnesse rather then Gods either righteousnesse , or power ; fleshly reason is most apt to quarrell partly that work of Gods mercie , by which he freely justifies a sinner ; and partly those his just dispensations , upon which followeth the Creatures sin , and miserie for sin . But for the former : It stands not with the riches of Gods mercie , and grace , whereof he would make full manifestation in the justifying of sinners , to borrow any thing of mans merit ; but well becomes his bountie , freely to bestow both the gift , and hand to receav it . For the latter ; It must be considered , that Gods work ( so far as it is his ) is good , as well in the sinfull doings , or miserable sufferings of men ; as in their most holy , and happy estate . The person that sinneth , with all his parts , and powers of soul , and body , is Gods work : so is the preservation , and sustentation of both person , and personall abilities ; so is the naturall motion it self , whether within , or without the person ( in which the sin is like the halting in the Horses going ) ; and lastly , so is , not onely the voluntarie permission of the sin , which he could easily hinder by his omnipotent power , if he would oppose it ; but also the ordering both of sin and sinner to his own supernaturall ends . For example ; The act of Iudah and Thamar , morally considered , was sinfull , and impure : but naturally ; good , and blessed of God with a Son , of whom Christ came according to the flesh . So the abhominable sins of Absolom were ordered of God unto most just punishments of the sins of his Father David . There is a two-fold use of the world , and works of God in it : the one naturall ; the other supernaturall . The former is common to men with beasts ; who are alike cherished with the heat and influence of the Sun ; alike nourished by the Fruits of the Earth . The other is peculiar to men with the holy Angels , by which they behold the face of the Creators power , wisdom , goodnesse , &c. as in a most clear Looking-glasse ; and are provoked accordingly to praise , and glorifie him in his wonderfull works : even as by beholding some curious piece of workmanship ( much more if therewith we have singular use of it ) of a skilfull Artificer , we are led in the view of the work to the commendation of the workman . And look how much the Soul excelleth the body , yea the Spirituall man the naturall ; so much is this use of Gods creatures more excellent then the former . And so the opinion of the Philosopher , who thought , he was born to look upon the Sun , and Heavens , was not wide , but short ; nor absurd , but defective ; For he should have pierced further , even through the Heavens , unto him , that made , and governs them , whose glorious power , and goodnesse shineth in them ; that so he might have glorified him as God , in his works . For though by that glimpse of light in the Creatures , we cannot attain to the knowledg of God , as our Father in Christ ; yet are we both to honour him according to it , and to be provoked by it to further search , and enquirie after him , in such means of revelation , as by which he further manifests himself ; which are his Word and Gospel of Salvation : Even as he , that lying in a dark Dungeon spies some small glimpse of light , will groap toward it by the wall , hoping to finde some dore , or window , by which it comes in . For neglect of this , the verie wisest of the Heathens were left inexcusable ; and not glorifying God , whom they knew in his works of creation of the World , but vanishing in their own imaginations and serving the Creature rather then the Creator , who is blessed for ever , were given over of God to a minde void of judgment , to do the things , which are inconvenient . Now , of how much sorer punishment shall we be guiltie ; if together with this lesser glimpse of Divine light by the creatures , we despise also the more glorious light of the Gospel , not honouring God aright either as our powerfull Creatour , or mercifull Redeemer by Christ Iesus ? But if we so honour him , and make him great in our own hearts , and before men ( what we can ) as he hath manifested , and made known himself in his Word , and Works ; he will honour us with himself for ever , in glorie . CAP. V. Of created goodnesse . EVerie thing that is , and hath being is , in that regard good , and of God. The naturall parts , and powers of body , and Soul of most wicked men remain in themselvs ( notwithstanding all infection of evill in them ) Gods good Creatures : so do the naturall acts and motions of those parts , and powers , in themselvs considered , notwithstanding any morall accessorie of evill in them , ariseing either from the evill affection wherewith , or unlawfull object , upon which they are performed . There can be no evill in the Work , which is not first in the Worker , as the cause . And so ( a wicked person being worse then a wicked action ) if the sin prevail not so far , as to make the part or facultie of the person in which it is , to cease to be a part , or power created of God ; neither doth it so far prevail in the action , or work , as to make it cease to be , in it self , a created motion , and therein a naturall good thing . God is , and so by all is to be acknowledged for the giver of everie good gift , that is , of everie thing save sin : which sin is nothing that hath being in nature , but an absence of , and crosnesse to that which should be ; as darknesse is of , and unto light . And so the good Father would not say , that his Mother gave him Milk , but God by her . And though the good which we enjoy , come unto us by never so ready , and ample means ; yet must we alwaies religiously minde , that both the means are of Gods raysing , and ordering ; and the blessing upon them , for our good . And if Iob saw by Faith , that all the evils , and harms that came unto him , and his , though by the Divels , and wicked mens means , were from the Lord , as supream orderer of all things : how much more should we look upon God , as the Authour , and worker of all the good that befalleth us ? Notwithstanding , if God so far honour any persons , as to make them hands , and instruments ( specially voluntarie ) for the reaching of any blessing unto us from himself ; we also ( and that even therefore ) are to love and honour them : as David not onely blessed the Lord as the Authour ; but Abigail also as the Minister of the good counsell which she gave him , for the not avenging of himself upon Nabal . Actions , besides their naturall entitie , or being , are by one distinguished , and that aptly , according to a four-fold goodnesse . First , An action is sometimes good in it self , and to them to whom it is done , but not to the doer ; as works of mercie done , but not for God : Secondly , Good in it self , and in the doer , but not to him , to whom it is done ; as the Preaching of the Word to them that despise it : Thirdly , Good in it self , and the doers , and to them to whom it is done ; as the same Preaching to him that receivs it : Fourthly , Though neither good in it self , nor in the doer , nor for him to whom it is done ; as an evill , or injurie : yet good , as it is ordered by God to an end supernaturally good . Who , as saith another , would not suffer evill , but as knowing how to work good out of it . In actions of the third kinde onely , goodnesse is entire in all it parts , and relations . A man should never glorie in that good , how great soever , which is common to a beast with him : nor a wise man in that , which is common to a fool with him : no nor a good man in that , which is common to a wicked man with him : seeing , notwithstanding it , the person may be out of Gods fauour , and accursed . And therefore Christ our Lord would not have his Disciples rejoyce , or glorie , that the Divels were subiect unto them ( which was though much , yet common to the workers of iniquitie with them ) but that their names were written in Heaven . Many so measure the good which they affoard others , by the list of their own will , as they deceav themselvs in the whole piece of their goodnesse , by the bad list that goes about it . They will do what good they list , and when they list , and where they list , and as they list ; as though their goodnesse were not due debt ; though not immediately to men , yet to God , and so to men , for , and according unto God : for whom , even they ow love to all men , who ow nothing els to any ; and the same upon Bill , and therefore to be payed , in Law , whensoever , and by whomsoever the Lord will call for it ; and not when , and as pleaseth them . These conditions are requisite , that we may do well in doing good : First , we must do things in obedience to Gods Commandments , and in honour of his Name , and Gospel ; and must ever have that end in our ey , as Archers have their Mark. Secondly , That we do it at all times , as we have opportunitie ; sowing our Seed in the Morning , and in the Euening not holding our hand . We must beware of that agueish goodnesse , which comes by fits onely , and when men are pleased : for so , they say , the Divel is good . Thirdly , We must do good readily , and whilst we have opportunitie ; not saying to our neighbour , go , and come again to morrow , and we will do it , if it be in our power to day . For who knoweth what a day will bring forth , and whether the opportunitie of doing good , will continue till to morrow , or no ? He that giveth ( or doth other good ) readily , giveth twice : He scarce once , or at all , that doth it slackly : He rather , in truth , suffers a good turn , to be drawn from him , then doth it . Living springs send out streams of water : Dead pits must have all that they affoard , drawn out with buckets . We should therefore have the minde ▪ though we want the abilitie , of Theodosius the Emperour , who did much good upon request ; but more of his own accord , and unasked : and so meet , as one saith , a just request in the teeth , and grant it before it be made ; as God many times doth ours . He that defers a good turn , looseth two things : the time ; and manifestation of a loving affection . Both which are precious . And without which loving affection all the kindnesses , which we shew to any , are but so many false witnesses to the unbeleeving , and unkind heart . Fourthly , According to our abilitie ; knowing that as our receavings are from God greater or lesse , so must our accounts be , for good doing . It is true , that God lookes to the heart of the doer , and measures the work by the will , as men measure the will by the work : but this according to that which a man hath . Els , albeit poore men may love as much as the richer , though they have not so much money to do good withall : yet is not the will good , except they do the good they are able . And this our abilitie we must not measure according to our wantonnesse , and unbelief : but according to the truth of the thing , and equitie of the case : which is , that our superfluities give way to our brethrens conveniencies : our conveniencies to their necessities : yea even our ( though great ) necessities to their extreamities , for the supplying of them . Fifthly , We must have respect to mens present wants ; and not onely consider , what we can best spare , but withall , what they stand most need of : as having learnt of our Lord , and Master , in his Gospel , that our dutie is to feed the hungry , cloath the naked , visit the sick , &c. as their need is : whereby we may do a great good turn in a small matter : even one loaf ( yea a shive ) to him that is hungry : and the shewing of a spring of water to him that is thirstie , being a benefit . Sixthly , We must do good to all , knowing , that wheresoever a man is , there is place for a good turn : but more specially to some , according to the singular bond , Naturall , Civill , or Religious , wherewith God hath tied us together . To good men we must do good because they do deserv it ; to strangers , because they may deserv it , and do stand in need of it ; to all men because God deservs it at our hands for them ; to our friends , because we ow it them : and to our enemies to heap coals of fire upon their heads : the coals of charitie to thaw , and soften their hardnesse , if it may be , and at which we must aim : or els the coals of anger from God for their unplacablenesse towards us . Lastly , A good man ( how gracious soever , and readie to do good ) guideth his affairs with discretion ; not sowing his seed in barren ground , by bestowing favours without difference ; for that is rather to throw away , then to bestow a benefit . And it is not the least difference between mans good nature , and Gods good grace ; that whereas the former makes men much-what alike kind to all , the latter ( though also to all ) yet with great difference put between person , and person ; as men sow their seed diversly in soils that differ . Although this good nature , and the grace of God be as different as Heaven , and Earth : the one being of our selvs ( that is ) of nature created : and the other the gift of God by supernaturall grace : and that a man be neither the neerer God for his good nature , where the grace of God is wanting ; nor the further of for his ill , where it pleaseth God to use his alsufficient work of grace : yet the sweet and kind naturall disposition in some much advantageth the manifestation of their smaller measure : which an ill nature , as we speak , so much obscures , as it can scarse be seen of other men : though the Lords ey peirce through all such humain prejudices . It is the main order , which God hath set both in grace , and nature , that the superiour should do good to the inferiour . So God doth good to all , and receavs good from none : Our goodnesse reacheth not to him : The Sun and Stars give their light , and influence to the Earth , but receav no thing back from it : Parents lay up for their Children , not Children for their Parents . And for this end God bestows good things , both inward , and outward , upon some above others , in ample measure ; that their aboundance might supply the others want . It were good for other men , that the Mightie of the Earth duly considered this ; but better for themselvs ; as it is better to do good to others , then to receav good from them . But this most wise , and equall order of God is perverted everie where , by mans iniquitie ; and they who are lesse able , must still be adding to the greaters heap : so as , if accounts were diligently kept , it would be found in most places of the World , that the meaner sort bestow more on the better able , then these of them . When I consider , what good the rich and mightie otherwise , in the World might easily do , if they had hearts answerable ; and how little they do , for the most part ; it seems horrible unthankfulnesse , and iniquitie in them , and matter of indignation against them : But then , on the other side , when I consider , how little good I my self do , in my meannesse ( and others my likes ) to that which I should , and might do , if I did my utmost ; I finde reason to be most angry at my self , and mine own unprofitablenesse ; and to be glad , and thankfull , that so much good is done by the other , as is . In benefits and good turns done , and receaved , it is the best , and right order , that he who doth them should forget , and conceal them ; and he remember , and speak of them , that receavs them . And therefore the first of the three Graces is so ordered , as ever to look forward for the doing of more good , and never backward , to upbraid with good done : which , where it is used , takes away the grace of the kindnesse ; and is as unpleasing , as the after-upbraiding of meat in the stomack , eaten with delight . The other two ever look towards the first , to signifie , in how continuall remembrance benefits receaved should be born . Which accordingly to acknowledg with thankfulnesse , is a ready way to procure further good : as from God , who specially delights in a thankfull heart , and would have a reflux of his blessings to keep them sweet , as waters are by flowing to , and fro ; so likewise from such men , as either are , or would seem to be like unto God , in goodnesse , and bountie . To use to speak much of mens unthankfulnesse ( even where their hath been great fault that way ) for benefits receaved , both argues a minde not so free in well-doing , as is meet ; and that looks too much for thanks from men , and too little , for reward from God : and is , withall , a course for a man to quench his own charitie , and forwardnesse , in other mens unthankfulnesse . It is a more blessed , that is , both a more comfortable thing , and that wherein a good work is more properly performed , to give , then to take ; to do , then to receav good : and so all good men should strive both to be able , and willing , so to do . Yet should a good , and wise man , as God sends occasion , be indifferent to either . Neither can he , in truth , do kindnesse , as he ought , that is not willing to receav kindnesse , as he needs . It comes partly from a suspitious , but specially , from a vain-glorious heart , that some , who are forward in affoarding kindnesse , can yet scarse , though there be just occasion , have the like fastened upon them . Such desire to be too like unto God , who doth good to all , but receavs none back again from any : But the verie greatest must remember that he is not God , but man ; and so stands need of other men . The head cannot say to the foot , I have no need of thee . Besides , to refuse a kindnesse offered is to shame it , as a ball ill sent , and let fall to the ground . Neither hath a true Christian any cause to be ashamed of his condition in receaving good from others : seeing that , as in doing good he is in Gods place ; so in receaving it , in Christs stead . CAP. VI. Of Equabilitie , and perseverance in well-doing . WHatsoever is done for God , saith one , is done equally : and the Apostle more fully : The grace of God teacheth us to denie ungodlinesse , and worldly lusts ; and to live soberly in our selvs , justly towards others , and holily towards God. True goodnesse is comly , and well proportioned in all the parts ; whereas the counterfeit is still at jar in it self , and like the patches of a beggers cloak . A wise man should be a wise man at all times , and in all things ; and so should a good man be a good man. Otherwise when a good thing is done ( specially if it be not ordinarie ) the goodnesse seems rather to arise from some other motiue from without , then from within the person doing it . Besides , what strange thing is it to see a Stone fall downward , or a Spark fly upward ? So nor to see a fool do foolishly , or a lewd person like himself . But for a wise man to do foolishly , or a good man wickedly , is not onely hatefull , but monstrous . He that hath not in him all Christian graces , in their measure , hath none ; and he that hath any one truly , hath all . For as in the first birth , the whole person is born , and not some parts ; so is it in the work of regeneration : the whole person is born again , though not wholy . There is but one Spirit both of Faith , and Hope , and Love , and Humilitie , and Patience ; which all have that are Christs ; and If any have not the Spirit of Christ , he is none of his . This Spirit though God but drop , as it were , into some ; and pour into others with a full hand ; so as one Christian far exceeds another in degree of graces : yet are the habits of all graces , and that as I conceav , equally one with another ( though not equall to those in other men ) infused at once into the same mens hearts , by that Spirit : but so as in time by diuers occasions and means , both the habits , or graces themselvs , and the excercise of them , inward , and outward , have their different encrease in the same persons : till ech have attained to the degree of grace allotted to him , and serving for the preparing of him for the glorie prepared for him of God. Perseverance in good is not any particular grace , or vertue ; but the consummation , and store-house of all vertue and goodnesse . Evill men stand need of all graces ; the good onely of this of perseverance , without changing , to the end , that they loose not the things which they have done , or suffered ; but that they may receav a full reward ; and in due season reap , if they faint not . Where I speak of the necessitie of not changing , I mean that changing , which is either to the contrarie reigning evill ; or to a totall want of true goodnesse . Otherwise , even Nature , which works most necessarily , may have its most naturall work interrupted , and changed , for a time , and yet not be destroyed : witnesse the fire in Nabuchadnezars furnace , which though it retained in it both the nature , and heat of fire , yet did not burn the three Confessours which were cast into it . How oft do men , though remaining , in nature , reasonable Creatures , perform acts plainly unreasonable and brutish , thorough ignorance , or appetite ? How much more is it possible , that a man though not wholy destitute of Gods grace , may through the remainders of his corruption , advantaged by occasion of temptation , practise some particular , and the same grosse evils ? Out of which , in time , he recovers himself by repentance . Who not foolish himself will say that David was ( simply ) a fool , even when ( by occasion of speciall temptation of Satan ) he did a verie foolish act , in numbring the people ? We are not therefore to measure a persons state by some one , or few acts , done , as it were , by the way , and upon instance of some strong temptation ; but according to the tenour , and course of his life . Els , what wise man should not be a fool also ? Or what fool should not be a wise man ? What Nabal should not be liberall , yea bounteous , when he makes a feast like a King ? A Rebell lurking in a Kingdom , may , by some advantage watched , and taken , prevail against the lawfull King , in a conflict , or two ; and yet for all that , not raign in the Kingdom : so may the treacherous flesh , lurking in a Spirituall man , get the masterie in some combat ; and yet not therefore drive the Lord quite out of his Kingdom there . Yea the same flesh ever lusting against the Spirit even in them which are led of the Spirit , and leading them into captivitie to the law of sin , doth oft so far prevail in them , as to captive them in some particular by-paths both of judgment , and practise ( not so easily discerned ) all their life long . For who can understand his errours ? And for these particular enormities , whether actions or courses , of godly persons ; howbeit , considering them in themselvs , and in their externall acts , there appear in them no difference , from those of the same kind , practised by men utterly godlesse ; yet is there a great difference in Gods ey , not onely in the person of the doer , in Gods account ; but also in his own heart , and affection , even in the verie doing of them : In which the Lord sees the inward struglings of grace ( though , alas , too weak , by the persons default ) tending and bending the clean contrarie way ; and therein plainly differencing the doer from the profane contemners of God , doing the same things : in whom there is either altogether peace without any strife , and resistance , whilst the strong man keeps the house ; or that resistance which is meerely of naturall conscience : terrifying with fear of punishment onely , without the hatred of sin , which is ( though too weak and feeble ) in the other . Although it be a greater work of grace to become of vicious and evill ; good and vertuous ; then so to continue , or to grow therein : yet considering the mightie , and many enemies of our salvation , and the great stumbling stones in our way , and with these , the heavie clog of our own corruption , which we draw after us : it will be and is found a matter of no small difficultie , not to be wearie of well doing ; nor to faint , before we come to reap in due time , that , which we have formerly sown to the Spirit . And this the experience of all ages confirmeth ; in which there are few , which do the first works , and leav not their first love : fewer that bring forth more fruit in old age , and are fat and green . And yet we know , that albeit of the labourers in the Vineyard , who receaved ech his pennie , some entered sooner , and some later , and some not till the very last hower of the day ; yet all continued their labour till the evening : So for our selvs we must make account , that at what time soever any begins , onely he that continues to the end , shall be saved . And indeed , it is a great honour to God , when a good man , notwithstanding all discouragements either from within , or from without , persevers in the course of goodnesse begun ; and gives not over till he come at the Goal ; how tirering soever his way be . Such a one shews , that the Lord is faithfull , and that there is no unrighteousnesse with him . To which purpose the saying of Polycarpus is verie remakable ; who , being provoked by the Proconsul to blaspheme Christ , answered ; that he had served him now eightie and sixe yeeres , and had never had hurt by him in any thing , why then should he speak evill of him ? On the contrarie , he that departs from the Lord in the course of godlinesse formerly held , greatly dishonours him ; as the Servant doth his Master , in leaving him before his time be out . Such a one makes shew , as if out of judgment , and experience he disliked goodnesse ; and therein really accuseth God , as if he had found some evill in him : or at least , not that good , which he promised , and the other expected . And to that purpose , the Lord , in great indignation , expostulates with the Iews , and asks , What iniquitie they or their Fathers had found in him , that they were gone from him after their vanities . It is dangerous in course of Religion and godlinesse to fall forward by errours , preposterous zeal , or other misguidance ; yet not so much , as to fall backward by an unfaithfull heart . The former may break his face thereby , and loose his comfort in a great measure both with God , and men : but the latter is in danger , utterly to break the neck of his conscience ; as old Ely brake his neck bodily , by falling backward from his seat , and dyed . Are there not many Elyes in all Ages ? And as the least declension from God is dangerous ; so is totall desperate : neither will God ever forgive that sin , or give repentance to any so sinning ; but hath utterly excluded everie such a one out of the ( otherwise infinite ) bounds of his mercie in Christ. The Preaching of the Word of God is the means to beget Faith , and grace ; but for the nourishing , and encreasing thereof , we must therewith joyn the observation in our places of whatsoever Christ hath appointed his Apostles to teach : in the vse whereof , as the sanctified means for the obtaining of that end , we shall keep our selvs in the fear of God , and not fall from our stedfastnesse ; and withall , grow in grace , and in the acknowledgment of the Lord Iesus ; if not in bulk , yet in firmnesse ; as when the body leavs growing in bignesse , it knits better then before . Neither indeed can we be safe from being drawn away from God otherwise , then by continuall drawing nearer unto him . For , our way to Heaven is up a hill , and we drag a Cart load of our corruptions after us ; which , except we keep going , will pull us backward , ere we be aware . The Holy Ghost in those vehement exhortations of the faithfull to perseverance , inforced with so many promises , and threatnings , both shews therein mans pronenesse , and danger , in himself , to fall away ; and also affoards the means , by which God will preserv his sanctified ones from Apostacie ; using the same as Evangelicall conducts of grace for his working of that perseverance in them , which he requires of them : and that rather by our being apprehended of Christ , as the Apostle speaks , then by our apprehending him : As the Father leading his weak Childe in a flipperie way bids him hold him fast by his hand , lest he fall ; which he also puts forth unto him , yea wherewith he takes hold of the Childe , that so by communicating his strength with him , he may stand , and not fall . The Lord that saith unto his , Seek ye my face , and gives them a heart to answer , Thy face , Lord , do we seek : gives ech of them also , when he warns them to stand fast , and not to fall away and the like , to answer effectually , Lord , by these thy Commandements thy Seruant is warned to stand fast and to beware , lest I fall away , as hypocrites do . And whensoever God either promiseth unto men , or purposeth in himself absolutely an event touching any his good work in or by them ; he withall both purposes , and promises , and accordingly affords them both means conuenient , and skill , and will to use them ; and therewith an answerable blessing upon them , for infallible successe . In regard of this grace of perseverance , the truly godly haue an advantage above Adam in innocencie . He receaved to himself , at the first , his portion of grace , and goodnesse from God ( being made after his Image ) and full freedom , and power both to use , and encrease it . But instead thereof , he soon mispent , and lost all , by transgression . God therefore , as a gracious , and wise Father , hath prouided better against our misgouernment ; and made Christ Iesus our Head , and Feoffer of trust for our state of grace , that he , in whom dwelleth all the fulnesse of the Godhead bodily might still furnish , and supply us , as we have need ; lest we having all put into our own hands , as Adam had , should mispend , and cast away all , as he did . And so the same Christ our Lord , and Head , partly , by his mediation and intercession with the Father ; partly , by the continuall supply of his Spirit assisting us in our weaknesses , and recovering us in our falls ; and partly , by his Divine power restraining the enemies of our Saluation ; most faithfully preservs us in the grace of God ; not suffering the living members of his body to be plucked from it ; nor the habitation of his holy Spirit wholy , and for ever to be possessed by his , and his elects enemie , Satan . The Scriptures speak of mens falling from the grace of God as they do of their receiving it . When the Apostles entitle particular Churches , or persons Saints , sanctified in Christ , partakers of the heavenly calling , and such as in whom God will perfit the good work begun in them untill the day of Christ , as it is meet to speak and judg of them all ; they do not so judg and speak in respect of the inward truth of the things , as certainly being in their hearts , which they neither did , nor could ordinarily know : ( for God onely ▪ knoweth the hearts of all the children of men : the things of a man no man knoweth , save the Spirit of a man which is in him ) but according to the outward appearance , and profession made , in word , and deed : So when they speak of the falling away of particular Churches , or persons , from God ; they are to be understood , as they mean ; and mean , as they know : that is , according to the outward appearance , and profession which men formerly have made , and then do make ; leaving to God , and mens selvs ( which onely know them ) the inward , and hidden things of the heart : which too many causlesly make shew of ; sometimes deceaving themselvs , and sometimes others , and sometimes both , till the time of revelation of hidden things come . And whereas weak Christians might unhappily ▪ stumble at the revolt from Faith , and holynesse formerly professed by many ; as if there were not that stablenesse , satisfaction , and comfort in the Gospel , and grace thereof , which it promiseth ; the Lord , in great wisdom , and mercie , removes this stone of offence out of their way , by intimating plainly , that those Apostates were never truly and throughly made partakers of the Gospels grace ; from the former profession whereof they had unfaithfully ▪ declined . Thus the Holy Ghost teacheth , that the ground ( what shew soever it made ) in which the seed sown was either withered by persecution ; or choaked by worldly cares , or pleasures ; and which brought not forth fruit to the harvest ; was never good : but either stonie , or thornie ground : that they whose Faith was overthrown , were not vessels to honour , but to dishonour : nor truly built upon the steadie foundation of God : nor of them who had the seal of his Spirit ; nor were of his known ones : that those who fell away , and crucified to themselvs the Son of God afresh , were but formerly as the earth which drinks in the rain , which comes oft upon it , and yet brings not forth hearbs , but thorns and briers : that they , who bring in damnable errors , and they who follow their pernitious waies , both the one , and other departing from the holy Commandment delivered unto them , and turning the grace of God into wantonnesse , were ( at their best ) but as dogs , though having for a time cast up their stomack , and vomited ; and as Swine washed from their mire ; and as Iude saith , ungodly men of old ordained to that condemnation , and crept in , to wit into the Churches , unawares : and , to conclude , that they , which went out from the Apostles and Churches , by heresies , and profanenesse ; were not , to wit , truly , and indeed of them before . Thus Gods wisdom , and mercie provides a shield of Faith against the fierie darts of mens hypocrisie , and perfidiousnesse ; wherewith otherwise the tender hearts of weak Christians might be deeply wounded by Satan . CAP. VII . Of Religion , and the differences and disputations thereabout . ONely men of all Earthly Creatures are capable of Religion : which is also so naturall unto all men , how barbarous soever , that rather then any Countrey , Citie , or Family would want whereon to bestow their devotions ; they would worship they know not what : yea which is more , that which they do know not onely to be base and vile , as stocks , and stones ; but also hurtfull , and evill . As then Religion , in the generall , is naturall ; and false Religion of corrupt nature : so is true , and Christian Religion by supernaturall revelation . For how can that worship of God please him , which is not according to his will ? And who knoweth Gods will but by revelation of his Spirit ? But vain men are readie to deem God like themselvs , imagining , that the things which please them , please him as well . Herevpon the Heathens have devised to themselvs Gods , and Goddesses of Theft , Murther , and all manner of filthinesse : And even Christians ( in name , at least ) because the Kings , and Lords of the Earth account themselvs honoured by their Subjects , when they entertain them with pompous shews , and pageants of wittie devise ; are readie fondly to imagine , that their wittie , specially stately devises and fancies please the Lord himself , as they do them : and therein denie unto him his two properties ; of simplicitie in the things ; and power in appointing them : But if we will give God his due in Religion , we hust have him both for the Object , and Appointer of our worship . The Apostate Israelites of old , and Antichristians since are said to have worshiped Divels ; not for that they did ( at least , ordinarily ) direct their worship unto Divels ; but for that ( at least , more commonly ) they followed their suggestions , in the devised manner of worshiping though even the true God. As in directing our worship unto him alone , we honour , and acknowledg his Majestie and Fatherhood , as being our Father in heaven ; so in receaving it from him as the onely Institutor , we honour , and acknowledg both his love in providing , and his wisdom in contriving , and his authoritie in commanding the manner of his service , and means of our salvation thereby . This Religion is the means of Gods worship , and withall , of mans happinesse : which two main ends God in great wisdom , and mercie hath joyned togither inseperably ; that the desire of the latter might provoke to conscience of the former ; and the exercise of the former effectually promote , and further the obtaining of the latter . And this ▪ being the onely way to happinesse , ought to be common to all men , rude and skilfull , ; base and honourable ; high and low . And so all Chistians are one in Christ and Christ one in , and unto them . For though the terrene , and worldly state of the persons , who are Christians , be verie different ; yet is their Spirituall estate of Christianitie all one . There is one Lord Christ , through whom ; and one Faith , by which they are justified , and that equally ; one Spirit by which they are sanctified , though in different degrees ; One calling of God begun , and perfited by the same Gospel , and Ordinances thereof . No mans highnesse of worldly estate can set him above the lowest part of it , or them : nor anyes mean-nesse keep him down from flying as high a pitch of Christianitie , as any other . An afflicted outward state stands in need of Religion to sustain it : a prosperous , to perfit it in eternall happinesse ; besides the moderating of it in the mean while . And seeing our Religion is to God alone ; and onely the manifestation of it to men ; we ought to be alike grounded in it , and resolved of it , and zealous for it ; whether we enioy the fauour of the times , or the contrarie . All things requisite for the performance of Religious exercises are not parts of Religion ; but some are of naturall necessitie ; others for civill order , and comlinesse . The former need neither be taught , nor commanded , being imposed by absolute necessitie ; which is the strongest Law , and most pressing Master , that may be . The other are such , as without which all exercises of Religion would be confused , and unorderly ; and like the Chaos which God made in the beginning , void and without form , and whose face darknesse covered . For these , the generall rules of the Word , with common sence , and discretion , are sufficient . Notwithstanding , though things be not therefore comely , and orderly ▪ because they are done of custom , or commanded by authoritie ; but are therefore both used and commanded ( lawfully ) because they are comely , and orderly : yet if either custom commend , or authoritie command things that are such indeed ; wise , godly , and peaceable men should hold themselvs even therefore the more bound unto them . Religion is the best thing ; and the corruption of it the worst : neither hath greater mischief , and villanie ever been found amongst men , Iewes , Gentiles , or Christians , then that , which hath marched under the Flag of Religion , either intended by the seduced , or pretended by Hypocrites . The Iews in zeal of God ( such as it was ) persecuted Christ himself to the death : and Saul in a kind of zeal of the Law , was no lesse then a blasphemer , persecuter , and oppressor . Pompey the Roman having erected that arcem omnium turpitudinum , would not call it the stage , or stews ( as it was ) ; but the Temple of Venus . And what shall we think of the Spaniards Romish zeal ? who , by their own Bishops relation in his first instance of Spanish cruelty , hanged upon one Gallows thirteen innocent Indian women , in honour of Christ and of his twelue Apostles . But God is not pleased with good intentions exercised in evill actions ; much lesse either pleased , or deceaved with the vizzards of impietie , and inhumanitie : But as he will repay unto the wicked according to their evill works of all kinds ; so will he render double vengeance unto them , who under the liverie of Religion seek countenance for impietie and wickednesse . A man hath , in truth , so much Religion , as he hath between the Lord , and himself , in secret , and no more ; what shews soever he makes before men : and makes sound proof of his Religion both before God , and men , so far , as he is forward , and readie to everie good work , especially to the works of mercie towards them that need . Pure Religion , and undefiled before God the Father is this , to visit the fatherlesse , and widows in their affliction , and to keep a mans self unspotted from the World. There are many civill Hypocrites , who , if they converse honestly , and kindly with men , presume of great acceptance from God , though they have little care to know his will in his Word , and lesse to observe his Precepts , and Ordinances of Worship . There are also Religious Hypocrites not a few , who because of a certain zeal which they have for and in the duties of the first Table , repute themselvs highly in Gods favour , though they be far from that innocencie towards men , specially from that goodnesse , and love indeed , which the Lord hath inseperably joyned with a truly-Religious disposition . Such persons vainly imagine God to be like unto the most great men ; who if their followers be obsequious to them , in their persons ; and zealous for them in the things , which more immediately concern their honours , and profits ; do highly esteem of them ; though their dealings with others , specially meaner men , be far from honest , or good . But God is not partiall , as men are : nor regards that Church , and Chamber Religion towards him , which is not accompanied in the House , and Streets , with loving kindnesse , and mercie , and all goodnesse towards men . Such are also stuffed with selflove in their verie service of God , and do but flatter him for their own advantage : For if they love not ( and that in truth and deed ) their brother whom they see , how can they love God whom they see not ? Besides , they sacrilegiously divide the two Tables of the Law one from another , making the two great Commandments , which Christ saith , are like one to another , to be unlike in effect . In these , Pharisaism lives , and Faith is dead : who as they shame Christianitie , and Christ in it , what in them lyes ; so shall their recompence from him be answerable at that day , when everie man shall receav honour or shame , according to the works , specially of mercie , and goodnesse that way , which he hath done , or not done in the flesh . The common saying , As good never a whit , as never the better , is verified in the works of Religion : which not being performed , as they ought , for substance , are accounted , as not done , in regard of Gods acceptance , and the doers present benefit . So the new Inhabitants of Samaria served not the Lord ; and yet they served the Lord. So he is not a Iew , who is one outwardly , neither that circumcision , which is outward ( to wit onely ) in the flesh . So the carnall Corinthians in eating the Lord Supper , did not that which was to eat the Lord Supper , to wit , with acceptance from God , and profit to themselvs , for the present . I say , for the present : for by after repentance those verie Corinthians might come to have and obtain the right use and end of the Lords Ordinance formerly abused by them , and unusefull to them : and so might Simon Magus , by repentance , of the baptism prophanely , on his part , receaved at the first . The reason of this is , because the effect of the Word , and Sacraments , and other Ordinances of Religion is neither naturall , as of meat , and drink , which must either nourish presently , or not at all : nor depends upon the worthinesse of the Minister , as the Donatists imagined ; no nor upon the present fitnesse of the Receaver simply ( though both Minister and Receaver ought to be worthy , and fit ) : but upon Gods blessing of that which is his own , in his time ( it may be many yeers after the receaving ) unto his elect ; and in mercie covering what was formerly amisse both in Giver and Receaver . Besides them , who put on forms of godlinesse , and Religion onely , as men put on their Cloaths ( because to be naked of all Religion would be both shamefull , and in many places dangerous ) and them , who for love of lucre and riches fein and dissemble in Religion ; many of those who seriously minde it , make their choise amisse : as either lead by custom of times , and places , in which they live ; or by affection and admiration to and of some speciall persons ; or traduced by some vehement passion of anger , fear , envie , or the like : or mislead by some guilfull appearance , without due examination . And having so done , they commonly set themselvs earnestly to advance that faction into which they have once entred , and to depresse all others , though oft without competent knowledg of one , or other . Wherein yet they misse , whichsoever is good , or bad ; since either may be either , for ought they know . Notwithstanding , we ow this honour to the particular courses of Religion which we have once imbraced , or wherein we have been brought up , and receaved any good , that we leav it not lightly ; nor further in any particular , then we needs must ; nor at all , in the things , which God , in it ( in true , and distinct consideration ) hath blessed to our Spirituall good . To be lightly moved in Religion , is childish weaknesse : but to be stiffe without reason , manly obstinacie : and better to be a childe in weaknesse , then a man in perverse obstinatenesse . The former thinks too well of others , by whom he is too easily moved : the latter thinks too well of himself ; despising other men , and Gods gifts , and graces in them ; as if the Word of God came either from him , or to him alone . And this fault of the two , is both the worse , and more dangerous : The former may in time be more easily confirmed in the truth ; as a childe , in time , becomes a man : the other is seldom and hardly reclaimed , by reason of his hardnesse and obstinacie . Disputations in Religion are sometimes necessarie , but alwaies dangerous ; drawing the best spirits into the head from the heart ; and leaving it either emptie of all ; or too full of fleshly zeal and passion if extraordinarie care be not taken still to supply , and fill it a new with pious affections towards God , and loving towards men . And this the more , considering how the controversies in Religion are generally carried with more heat , then of any other subject : For that , besides reason , art , credit , and perswasion of truth , and right ; which warm men in other differences ; they are in this inflamed , as it were , with zeal for God , and his service : for whom , and which , not to be fervent , seemeth to be derogatorie to his , and its honour . We are therefore carefully to beware , and earnestly to pray , that we may in controversies of Religion strive for God , and according unto God : seeing in them we both may easily , and do dangerously er , if we misse at all : And therewith , that we neither make our adversaries cause worse then it is ; nor conceiv a sinister opinion of his affections in it , without reason . In both which men seek unhonest and unconscionable advantages : and are sorrie in effect , that they whom they oppose , are not worse then they are . He that strives for errour , strives for Satan against God : He that strives for victorie , strives for himself against other men : But he that strives for truth against errour helps the Lord against Gods , and his own enemie Satan , The Father of Lyes ; and this specially , if withall he handle Gods cause according unto God. A man shews most knowledg and understanding in the matter of truth : but most grace in the manner of handling of it , with reverence , holinesse , and modestie . No Facultie hath so many unskilfull ones to medle in it ; as that of disputing in matter of Religion . Which cometh to passe , either because men think it a shame for them not to have both knowledg in , and zeal for that subject : or because they make account in truth , that they venture nothing but words in the voyage , and so can have no great losse : or els ( which , is common with ignorants ) because they still presume they gain , with whom , or about whatsoever they medle : whereas , if they had modestie to call things into consideration , and wisdom to discern of them aright ; they would finde themselvs plain loosers , where they think their gain greatest . Divers men are affected diversly with the oppositions , and arguments this way brought against their tenents . Some through feeblenesse of heart are afflicted with them , as with a troup of enemies invading their possessions : others are lightly turned about , like weather-cocks , with everie puffe of new Doctrine . The complaint is just , and great of the vanitie , and wantonnesse of men , and women , in finding , and following new fashions of apparell : but it were well , if this vanitie and newfanglednesse , were to be seen onely on peoples backs , and that the complaint were not as just , and more grievous of the profane wantonnesse of many in taking up new forms of Faith , and Religion , specially in places of Libertie , and where men may professe any Religion , or none , if they will , without bodily danger . I have known divers , that have more lightly , and licentiously changed their Religion , and that in no small points , then a sober man would do the fashion of his Coat : and who ( in my conscience ) if it might but have gained , or saved them twelue pence , would have held their former Religion still . Others by oppositions are drawen into further search , and examination of things : and this is commendable , where the matter is such , as we either understand not throughly , or may er in . Some again , though of weak understanding , no sooner heare an objection against any thing , which they hold , but forth with they fall upon it with an answer . And this they do oft out of a conceipt that it is a point of wit in them , and credit to them , to say something to everie thing , though little to purpose to any thing : in whom the Proverb is verified , to the contrarie , He that answereth a matter before he know it , it is folly , and shame unto him . Others there are again , who trust most to the Scorpions sting , their venemous tongue , in disgracing , in stead of refuting , both cause , and person of their opposites , by all possible means : and these are for the most part such , as presume that the times ( which they serv ) and their credits with them , will countenance , and authorize against their underling-adversaries the slaunders , and calumnies which they either malitiously invent , or lightly receav , or uncharitably conceiv against them : which therefore they spit freely abroad with black tongues as Serpents do their poyson , to blast , and corrupt whatsoever they light upon : These hoat reproachers are often as cold disputers . There want not also , who affect differences in Religion with others , either in wantonnesse , and for ostentation of wit ; or in affectation of singularitie ; or in envie at Superiours ; or in contempt of Inferiours ; or to gratifie the Mightie , by : opposing such ( specially of mean condition ) as the other hate , and despise . But we should affect strife with none ; but studie , as far as can be , to accord with all ; accounting it a benefit , when we can so do with any ; and the contrarie , a crosse ; and the same the greater , by how much their gifts , or graces , or places are greater , or the bond nearer between them , and us ; whether Naturall , or Civill , or Religious . Lastly , there are to be found too many , who make either proud contempt , or bold obstinacie a buckler to ward all blows of arguments , that are , or can be brought against their preconceaved opinions . We ought to be firmly perswaded in our hearts of the truth , and goodnesse of the Religion , vvhich vve embrace in all things ; yet as knowing our selvs to be men , whose propertie it is to er and to be deceived in many things ; and accordingly both to converse with men in that modestie of minde , as alwayes to desire to learn something better , or further , by them , if it may be : as also to beg at Gods hands the pardon of our errours , and aberrations , which may be , and are secret in us , and we not aware thereof . Whosoever offers the Word of God , and holy Scriptures for justification of his Religion , deservs to be heard , and to have his cause examined for the verie Words sake , whose testimonie he offers to produce : as in civill course , he who offers to bring for his cause witnesses honourable , and worthy of credit , will be admitted to plead it for his witnesses sake , though not for his own . No difference , or alienation in Religion how great soever , either dissolvs any naturall , or civill bond of societie ; or abolisheth any the least , dutie thereof . A King , Husband , Father , &c. though an Heathen , Idolater , Atheist , or Excommunicate , is as well , and as much a King , Husband , or Father , as if he were the best Christian living : and so both oweth , and hath owing unto him reciprocally the duties , and offices of that state , in which he is set , by an inviolable right : which they that denie , are monsters amongst men , and enemies to humain societies . Divisions amongst a few , though not in the greatest matters , are most observed , because First , It is expected that weak parties should be firmly united for their better defence . Secondly , A few , and their doings are remarkeable for their fewnesse , as a handfull of Forreighnours in a strange Countrey . Thirdly , their differences are oft more vehement , partly for the greater zeal ( spirituall , or carnall ) of the persons ; and partly because their opposition is more immediate ; whereas amongst many it will be hard , but some mediatours will be found , to moderate things . And this is the reason , why the danger of civill tumults is greatest in such Countreys , as in which two Religions onely are in use . Lastly , All will be bold with them , and readie to proclaim their miscariages to the full , and above truth . The most count it the best and safest way in differences of Religion without further question , to take the strongest part : that doing as the most do , they may have the fewest finde fault with them . Such forget God who is strongest of all . But the best and safest way indeed , is to get true , and sound conscience of things certain , and without controversie . Such a person God will direct in his wayes , so far , and certainly , as not to misse of the main end , Life eternall ; and therewith in mercie will pardon all other his humain abberrations . With mine whole heart have I sought thee : Oh let me not wander from thy Commandments . Men are for the most part minded for , or against Toleration of diversitie of Religions , according to the conformitie , which they themselvs hold , or hold not with the Countrey , or Kingdom , where they live . Protestants living in the Countreys of Papists commonly plead for Toleration of Religion : so do Papists that live where Protestants bear swey : though few of either , specially of the Clergie , as they are called , would have the other tolerated , where the world goes on their side . The verie same is to be observed in the ancient Fathers , in their times : of whom , such as lived in the first three hundred yeeres after Christ , and suffered with the Churches , under Heathen Persecuters , pleaded against all violence for Religion , true or false : affirming that it is of humain right and naturall libertie , for everie man to worship what he thinketh God : and that it is no propertie of Religion to compell to Religion , which ought to be taken up freely : that No man is forced by the Christians against his will , seeing he that wants faith , & devotion , is unserviceable to God : and that God not being contentious , would not be worshiped of the unwilling : Whereas , on the contrarie , the latter , having the Emperours Christian , and on their side , incited , and pressed them to violent courses . But considering , that to tolerate is not to approve ; and that the Magistrates are Kings , & Lords over men properly , and directly , as they are their Subjects , and not as they are Christs ; but that by accident , and as the same persons who are civilly their Subjects , are Spiritually Christs and Christians ; and lastly , considering , that neither God is pleased with unwilling worshipers , nor Christian societies bettered , nor the persons themselvs neither , but the plain contrarie in all three ; the saying of the wise King of Poland seemeth approveable , that it is one of the three things which God hath kept in his own hands , to urge the conscience this way , and to cause a man to professe a Religion , by working it first in his heart . If the order in Israel be objected ; it may be answered , First that the Land was holy , as no Land now is ; that one Nation seperated from all other Nations to be the Lords peculiar people , as no Nation now is ; the Kings types and figures of Christ , as no Kings now are : and Secondly , That none were , in truth , compelled to the Israelitish Church and Religion ; but being of it , whether Israelites , or Proselites , were to be cut off from the Lords people , and destroyed out of Land for presumptuous sins ; or working iniquitie ; or for not serving God with all their heart and might . Kings by this course would come short of the number of Subjects , in whose multitude their honour stands : and unto Churches , few or none could possibly be added . If it be further objected , that men may be by the Magistrate constrained to the outward acts of justice , honestie , and the like , though destitute altogether of the inward vertues ; It may be answered , that these serv properly , and immediately to preserv civill societies , of which Magistrates are properly Kings , and Lords , and so do obtain their proper ends , if the verie outward things be done , though never so unwillingly : But of Religious actions the proper end is not civill societie , nor is attainable but by Faith , and devotion in the heart of the doers . Lastly , To that of the Father , that many who at first serv God by compulsion come after to serv him freely , and willingly . I answer , that neither good intents , nor events , which are casuall , can justifie unreasonable violence : and withall , that by this course of compulsion many become Atheists , Hypocrites , and Familists : and being at first constrained to practise against conscience , loose all conscience afterwards . Bags , and vessels overstrained break , and will never after hold any thing . Yet do I not denie all compulsion to the hearing of Gods Word , as the means to work Religion , and common to all of all sorts , good , and bad ; much lesse excuse civill disobedience palliated with Religious shews , and pretences ; or condemne convenient restraint of publike Idolatry ; so as this rule of reason holds its place , viz. that the bond between Magistrate , and Subject is essentially civill : but Religious accidentally onely , though eminently . For conclusion of this matter , Let the godly Magistrate consider , that as there is no Church-state , and profession so truly Christian , and good , in which too many may not be found carried in their persons with a Spirit plainly Antichristian : so there is hardly any Sect so Antichristian or evill otherwise , in Church profession , in which there are not divers truly , though weakly led with the Spirit of Christ in their persons , and so true members of his mysticall body . With whom to deal rigorously for some few aberrations of ignorance , or infirmitie , were more to please Christs enemie in the oppressing of the person ; then Christ , in so repressing his failing in some particulars , specially if they be not fundamentall . As then the Christian Magistrate hath his power of Magistracie from God , which his Christianitie servs to sanctifie , and direct : so , undoubtedly , he is to use it for God , and his honour , & that in his true worship , in which he is specially honoured ; and against the contrarie ; yet with these two cautions . First , That as the greater sins of other kinds , do not so violate and dissolv the marriage-bond , as adulterie doth , by reason of its direct opposition thereagainst : so neither do Idolatry , or Heresie ( how great sins soever in themselvs ) so outlaw a Subject civily , as do Seditions , Murthers , Adulteries , and the like directly violating , and disturbing civill societies . The second is , That no authoritie of man may bring into , or uphold in the Church either Doctrine , or Ordinance of Religion , or person ( which last is not lightly to be regarded , seeing the other two serv for it ) unto which the Lord in his Word hath not first given testimonie of approbation for that use : seeing Magistrates are not Governers against , nor besides , but under God , in their Dominions . CAP. VIII . Of the holy Scriptures . THe Holy Scriptures are that Divine Instrument , and means , by which we are taught to beleev what we ought , touching God , and our selvs , and all creatures ; and how to please God in all things , unto eternall Life . I speak of beleeving things , seeing Faith comes by hearing : for els , we know things touching God by that which we see , feel , and discern in , and by his works . We are led to the knowledg of God in his Power , Wisdom , Goodnesse , Iustice , and Mercie , by his Works both without , and within us ; And whensoever God either doth , or suffers a thing to be done ( though not so much as insinuated formerly in his Word ) we then know it to be his will , that such a thing should be , as certainly , as if he had expresly revealed it before in the Scriptures . I speak of pleasing God in all things ; First , because entire obedience ( so far as humain frailtie will permit ) is the immediate end , and use of the Word of God ; and the way , and means to Salvation : Secondly , to meet with that dangerous presumption of doing that , which is necessarie to Salvation ( as many use to speak ) though with affected ignorance of , and apparent disobedience to many of Gods Commandments . Who knoweth with how little God can , and doth save many , being faithfull in learning what they can , and in observing what they know ? Though much more be necessarie to such , as have means to know more . And thirdly , because it is no childe-like , but a bastardly disposition , to take care for serving God no further ( though , alas , all be little enough for that ) then to be sure of the Fathers inheritance . The heart of a man is then assured before God , and hath a warrant from Heaven against eternall confusion , when he can say , with good conscience , that he hath respect to all Gods Commandments . God would have his will written , that is , his Word to become Scripture , partly for more certaintie of truth to men , and to preserv it the better from being corrupted ; as all make account , that things set down in black , and white ( as they speak ) are most firm : partly , for accord , and unitie of Churches , and Christians in the same truth : who , if they differ so much , notwithstanding they use the same rule ; what would they do , if their rules were different , or uncertain ? and partly , for more communitie ; seeing Books , and Writings may easily both be dispersed whither the voyce of Teachers cannot come , and also be read in private by Christians , when they are apart from their Teachers . Neither all things which the Prophets of God wrote , were written by Divine inspiration ( but some of them humainly , as their humain affaires , common to them with other men , required ) : Neither was all wherein they were divinely inspired , brought into the publike treasurie of the Church , or made part of the Canonicall Scriptures , which we call the Bible ; no more then all which they spake , was spoken by the Spirit ; or all which they spake by the Spirit , written : but onely so much , as the Lord in wisdom , and mercie , thought requisite to guide the Church in Faith , and obedience , to the worlds end : so as the Scriptures should neither be defective through brevitie ; nor burthensom by too great largenesse , and prolixitie . And thus to judg is more answerable both to Gods providence in preserving the Scriptures from miscarrying ; and to the Churches care , and faithfulnesse in keeping safe this heavenly treasure committed to her custodie ; then to say with some , that any of the Books , or parts of the Canonicall Scriptures are lost . It no more detracts from the authentique authoritie , or generall use of some parts of the Holy Scriptures , that they were penned upon some speciall occasions , then of the Sermons of Christ , the Prophets , and Apostles , that some of them were ▪ preached upon speciall occasions : And surely , it seems a strange conceipt , that the authoritie of the writing should be the lesse , because the thing written was suggested by the Holy Ghost , and so penned , upon speciall occasion offered : as such Scriptures were . The Scriptures are not onely authentique in themselvs , as having the Spirit of God for the Authour both of matter , and manner , and writing ; but do also ( as they say ) carrie their authoritie in their mouthes , binding both to credence , and obedience , all whomsoever , unto whom they come , by what means soever . And if God left not himself without witnesse in his works of creation , and providence ; how much lesse in his written Word ? Wherein , without comparison , he reveals himself much more clearly , then the other way : which is therefore discernable by its self , as is the Sun by its own beams , and light : and which ( as one saith ) he that studies to understand , shall be compelled to beleev . Their assertion , therefore , who hold , and teach , that we are to receav the Scriptures for the Churches testimonie , because usually ( as others more truly , and religiously speak ) we receav them by its testimonie , is in effect none other , then that we are to beleev God for mens cause : whereas , on the contrarie , if a man should finde the Book of Holy Scriptures in the high-way , or hidden under a stone ; yet he were bound to learn , receav , beleev , and obey them , and everie part of them , in his place , though without , yea against the likeing , and approbation of all the men in the World : except God must not be God without mens likeing . And if the Word preached by Christ , the Prophets , and Apostles , in their time , whether to Iews , or Gentiles , were absolutely to be beleeved , and obeyed , by everie one that heard it , without other , or further testimonie : why not as well , and much , now , by all that read it written ? He that receavs the testimonie of Christ for it self ( whether exhibited in speach , or writing ) sets to his seal that God is true : He that receavs it for the testimonie of the Church , sets to his seal , that men are true . But the Childe of God knows his Fathers voyce . The profit and power of the Scriptures , both for stay of Faith , and rule of life , and comfort in all manner of afflictions , no tongue , or pen is able so fully to expresse , as everie true Christian findes , and feels , in his own experience . There is but one true happinesse , life eternall ; one giver of it , God ; one Mediatour , Iesus Christ ; and so but one means of imparting it , the Word of God : by which , he that is both Authour , and finisher of all , both begins , and perfits all . Blessed is the man , that hath his delight therein , and meditates in the same , day , and night : that so he may learn the things upon Earth , the knowledg whereof will fit him for Heaven . When we avow the Scriptures perfection , we exclude not from men common sense , and the light of nature , by which we are both subjects capable of understanding them , and directed in sundry manners of doing the things commanded in them : yea besides other humain helps , we both acknowledg , and beg of God as most needfull for their fruitfull understanding , the light of his holy Spirit : onely we account , and avow them as a most perfect rule neither crooked any way , nor short in any thing requisite . This their sufficiencie and perfection is not to be restrained to matters simply necessarie to Salvation : For who can say , how many , or few , and no more , nor lesse , they are ? But to matters necessarie to obedience , that we may please God in all things , great , or small ; expressed , or intended , and to be gathered by proportion , and just consequence . Without Faith we cannot please God ; and Faith comes onely by the Word of God : which we must therefore make our guide in all our wayes . And if we be to give an account for everie idle word , and so for every vain thought , or work , there is then a Law of God for these smallest matters : for where no Law is , there is no transgression ; and where there is no transgression , or fault , there is no account to be given . But as Phylosophers say , that the least naturall things are not sensible , by reason of their smalnesse ; so may , and doth it too easily fall out , that we fail through want of skill , or care in applying our rule of direction , both in smaller matters , and others of greater moment also . But this is not because the Scriptures are defective in directing ; but we either blinde in discerning , or negligent in searching , or both . And if the Holy Scriptures direction reach unto the whole course of our life , how much more of our Religion , or worship of God ? In which nothing is to be practised , but that which is to be beleeved ; nothing to be beleeved , but that which is to be taught ; nothing to be taught , but according to the Scriptures : This being the first thing that we are to beleev , that we must beleev nothing , but according to them . All things els are humain ; and humain it is to er , and be deceaved . The custom of the Church is but the custom of men : the sentence of the Fathers but the opinion of men : the determination of Councels but the judgments of men . To conclude , One onely place of Holy Scriptures rightly understood , and fitly applyed , will have more power , and fasten deeper upon a truly good , and godly heart ; then all the consenting authorities of men , and Angels , though uttered with the tongue of men , and Angels . As the title set over the head of Christ crucified , was the same in Hebrew , Greek , and Latin ; so are the Scriptures the same , whether in the Originall ; or other Language , into which they are faithfully translated . Yet , as the waters are most pure , and sweet in the Fountain ; so are all writings ( Divine and humain ) in their Originall Tongues ; it being impossible , but some either change , or defect , or redoundancie will be found in the translation , either by default of the Translatour , or of the Tongue , into which it is made . In a Translatour is required specially skill in words , and Tongues ; in an Expositour , judgment in things . That Translation is most exact , which agreeth best with the Originall , word , for word , so far as the idiom , or proprietie of the Language will bear : so as for words , or phrases ( in the Originall ) proper , or common ; simple , or figurative ; perspicuous , or doubtfull ; words , and phrases of the same sort , proper or common , and so of the rest , be put , and retained in the version : lest the Interpreter bring his own Commentarie for the Scriptures Text. On the contrarie , the Commentarie is best , which shews most clearly the sense , scope , and meaning of the Text , in what words soever . As the Law-maker best knows the meaning of the Law , and how it is to be expounded ; so for the exposition of the Holy Scriptures , the Spirit of God , as the Authour thereof , is first and most to be consulted with , by faithfull , and earnest prayer , from a good conscience ; that God may fulfill his promise made of giving his holy Spirit to them that ask it ; and of revealing his secrets to them that fear him . And so some speciall Instruments of renuing the Gospels light in the former Age , have professed , that they learned more this way by prayer , then by much studie otherwise . There is in a Scripture but one proper , and immediate sense ; others are rather collections from it , relations unto it , or illustrations of it , then immediate senses . The literall sense is to be followed ( as being most naturall ) what may be ; and not to be refused , if it may stand without danger , without blasphemie , and according to other Scriptures . And here it must be noted , that Christ , and his Apostles in expounding Moses and the Prophets , did not onely infallibly expresse their conceptions , and meanings , but the meaning of the Spirit speaking in them ; and that ( by reason of their more plentifull measure of the same Spirit and experience withall ) in some particulars ( as I conceav ) further then the Prophets themselvs understood : albeit they alwaies knew the immediate drift of the Spirit and meaning of the things , which they spake : and were not as the Pythonists , or other the like Instruments of the Divell , uttering Oracles which they themselvs understood not . The Lawyers have a rule ( and the same competent to the matter whereof they treat ) that Laws of fauour are to be extended , as largely , as may be : but odious Laws ( as they speak ) as much straitned , and confined within the narrowest bounds of interpretation . But all Gods Laws , and Instructions must , in honour of the Lawgiver , be expounded in the largest sense , that they can beare : that so they may reach as far , and binde as fast , as may be . This the infinitenesse of his wisdom challengeth , in directing us ; of his authority , in commanding us ; of his mercy , in promiseing ; and justice , in threatning : Which by so interpreting , and applying his word , we acknowledg , and honour , as is meet . And as they are blame-worthy , who out of a scrupulous fear , lest they should ad to the Scriptures , allow them no further meaning , then the words expresse : so is their sin greater , and full of presumption , who shorten , and straiten the Scriptures instruction to that which is expressed in so many words , that they may make room thereby , for their own devises . A Scripture commandeth , promiseth , or threatneth whatsoever is contained in it , though not expressed : And that is contained in it , which can truly , and iustly be gathered from it , though by never so many consequences , or inferences ; though the fewer the lesse dangerous , by reason of our weaknesse of discourse . Particular words and phrases more obscure are to be interpreted according to the scope & mind of the speaker ( the Holy Ghost ) in the place : which is , both in time , and excellencie , before the thing spoken ; and that for which the Spirit speaketh as it doth in the place : neither is the Scripture profitable , except the scope be first found . And to hang upon a word , phrase , or sentence in a Text , without looking to the main drift , is , if any other , the character of an hereticall disposition . With this that other most necessarie rule hath affinitie ; namely , that the words are to be understood according to the subject matter : the words of Law , and Gospel according to the different nature of Law , and Gospel ; the words of an Historie Historically ; of a Sacrament Sacramentally and mystically ; and accordingly notes of universalitie according to the extent of the matter , or person spoken of . As we oft finde out , & learn mens meaning by some of their companie , & of such as are about them ; which we could not learn of themselvs ; so may we gather the meaning of a Scripture ( otherwise hard to be understood ) by marking the things which accompanie it , and which are above and below , as the Iews use to speak , and Christians with them . Like as the Lamps in the Golden Candlestick did one help anothers light ; so doth one place of Holy Scripture anothers . And though a thing found in one place ( if in one indeed ) be as true , & binde as strongly , as if it were a thousand times written ; yet so to insist upon any one place , in a difference , as to neglect others , is the high-way to error , and to loose the right sense , by breaking the Scriptures golden chain , whose links are all fastened together . And as one place must be expounded by another ; so must the more brief and obscure by the more plain , and larg : and not the contrarie , & crosse way : for that were not to lighten the darknesse of a Text , but to darken its light : according to that of the Father : The fewer must be understood according to the more ; and one saying must rather be taken according to all , then against all . Touching precepts affirmative , and negative , First , They are usually either kept , or broken together . He who doth not what he should do , commonly doth what he should not do ; If a man be drawn away from God , he is easily ensnared by his own lust : On the contrarie , he that doth his dutie faithfully , hath as it were , a Supersedeas from the Lord , against the temptations of sin , and Satan . The way not to fulfill the lusts of the flesh is to walk in the Spirit . Secondly , The receaved rule , that affirmative precepts binde alwayes , but not to alwayes , as negatives do , is true , being rightly understood . We are to take no time for doing evill , and but some time for the doing of the best good , to wit , as we have opportunitie , and abilitie . Thirdly , In the prohibition of an evill we must ever understand the command of the opposite vertue ; and so on the contrarie . He that saith expresly Thou shalt not kill , means also , as well , Thou shalt preserv thy neighbours life . Lastly , There is both more vertue , & more vice practised in affirmatives , then in negatives . It is more good to do good , then not to do evill : and more evill to do evill , then not to do good ; though both the tree that brings forth evill fruit , and that brings forth no fruit , shall be cut down , and cast into the fire . The oppositions intended in Scriptures are diligently to be observed : upon mistaking whereof errour followeth ; upon neglect , maimed obedience . For example : The Apostle in teaching that there is but one God the Father , and one Lord Iesus Christ , doth not oppose the Father to the Son ; nor the Son to the Father for either is God , either Lord ) : but both to all whether Creatures , or Idols . So where Christ bids his Apostles baptize them that beleev , he doth not exclude their infants ; but such as beleev not the Gospel being preached unto them . Likewise , where Paul saith of the incestuous man , that he was rebuked of many ; he opposeth not many to all ( as some conceav ) but to one , viz. himself . Lastly , He that will expound the Scriptures , ought in honour of the graces of God bestowed upon other men , and in conscience of his own infirmitie , with the holy use of other means , to joyn the reading and searching of the commentaries & expositions of such speciall Instruments , as God in mercie hath raised up for the opening of them , and edifying of the Church thereby : remembring alwaies , that the Word of God neither came from him , nor to him alone . He that depends too much upon other mens judgment , makes as if the Word of God came not to himself at all : He that neglects it , as if it came to him onely . Of which two evils the latter is so much the worse , as arrogancie in a mans self is more odious both to God , and men , then either slacknesse in examining , or dulnesse in discerning , or excessive fear of departing from the opinion ( specially receaved ) of others . It is strange , and lamentable , that in the great profession of the Scriptures made in our dayes , so many should be ignorant of the difference between the Law , and the Gospel ; of which two heads the Scriptures consist : making the Gospel nothing els , but a more favourable , and easie Law : and thereby transforming grace into nature ; a promise to be receaved , into a commandment to be fulfilled : and the offering of new life ( even the life of Christ ) into the exacting of old , and due debt onely . God as an absolute Lord , gives his holy Law , saying , Do this and live : and therein properly exacts obedience , as a naturall debt , of the reasonable creature , thereunto enabled by creation : But as a gracious Father publisheth the Gospel , in it offering help to the miserable , and helplesse creature , and working withall ( according to the election of grace ) power , & will to receav the help , and hand offered . This if many considered , as they ought , they would not , as they do , plead the power of mans free-will in Spirituall things , against the free grace of God ; nor exclude , as some of them do , the infants of beleevers from the covenant , and baptism of the Church : as though God could not shew grace , because they cannot shew free-will to receav it . The utmost ordinarie means of revelation of Gods will for mans salvation , and happines , is the Gospell . When the Law written in mans heart by creation was almost worn out , God gave it written in tables of stone . But life , and freedom from sin , and death , being impossible to the Law in that it was weak , through the flesh , and all men by it ( whether considered as written in tables of stone , or of the heart , by creation ) comming short of the glory of God ; it hath pleased the same God by the Gospell of his son Christ to provide a gracious remedy ; that the sick to death , by the justice of the Law might be cured ; yea the dead revived , by the grace of the Gospell , and mercy of God therein . And other remedy besides , and beyond this , for the obteyning of salvation , God hath not revealed . He that fulfils not the righteousnesse of the Law , violates Gods justice : but remaining obstinate against the grace of the Gospel also , he despises , with Gods justice , his mercy ; and his authority in both . And what remains for such , but a fearful expectation of the work of his terrible power ; of the revelation of his wrath from Heaven against all ( specially such ) ungodlinesse of men ? For if the word ( of the Law ) spoken by Angels was steadfast , and everie transgression , and disobedience receaved a just recompence of reward : How shall we escape , if we neglect so great salvation ( of the Gospel ) which at first began to be preached by the Lord , and was confirmed to us by them that heard him . CAP. IX . Of Authoritie , and Reason . AVthoritie leads us to the Authour of a thing , and bids us rest in his word , whether for credence to his relation , or obedience to his commandment . Reason wils us to look to the thing it self , and to the arguments for , or against it , taken either from common sense ; or naturall principles , and conclusions ; or other undoubted grounds of truth , or goodnesse of matter . The ground in Authoritie is , in a sort personall : in Reason , reall . It is a kind of impeachment of Authoritie , to examine the Reasons of things : so is it a prejudice to Reasons work to call Authoritie to counsell ; save onely when God speaks ; for then the Authoritie justifies the Reason ; and Reason bids , receav the Authoritie , and do all things commanded without reasonings . The Authoritie and credit of him that relates a matter , whether man , or Angel , yea or God himself , makes it not the truer in it self , but the more readily to be beleeved by them that hear it . The testimonie of God in his Word , that in the beginning he made the World of nothing ; and will judg men and Angels at that day by Iesus Christ , is onely therefore true in it self , because God indeed hath done the one , and will do the other ; but is therefore by us to be beleeved as true , because he so testifies in his Word . Divine Authoritie is to sway with us aboue all Reason : yea Reason teacheth , that God is both to be beleeved , and obeyed in the things , for which man can see no Reason . And hence it is that the Lord hath so severely punished mens transgressing his Laws of Ceremonies , and Divine Institutions , called by the Schoolmen voluntarie precepts ; for that in commanding of them Gods absolute Authoritie most clearly appears , and mans pure obedience in observing them . Humain Authoritie hath more or lesse weight , according to the worth of the person , or other circumstances : But as the moneys of all men high , and low ; good , and bad ; are alike ; so are the Reasons . The meanest mans Reason ( specially in matter of Faith , and obedience to God ) is to be preferred before all Authoritie of all men . I say , specially of Faith ; yet not excluding other subjects . For though I will and ought to do some things , simply because I am commanded ; yet I will not therefore simply beleev that any thing is good in it self . And albeit I am bound to obey humain Authoritie in sundry things , for the commanding of which I know no Reason , yea know there is no Reason : yet know I Reason for mine obedience , even the honour of Authoritie , and preservation of peace . The thing commanded may be unjust , and evill in him that commands , and yet good in me obeying his Authoritie in it . For example . A matter of outward wrong to me commanded by the Magistrate ; in the doing whereof I sustain dammage , but sin not . God who made two great lights for the bodily ey , hath also made two lights for the ey of the mind : The one the Scriptures , for her supernaturall light ; and the other Reason , for her naturall light . And indeed onely those two are a mans own : and so is not the Authoritie of other men . The Scriptures are as well mine , as any other mans ; and so is Reason as far as I can attain to it : But the Authoritie of others is not mine , but theirs : which when I use , I borrow , and lay to pawn unto them , whom I cannot satisfie , or secure by the other means , which are mine own . Who would , borrow of others that hath enough of his own to satisfie as well . God , who , though he be absolute Lord , so oft annexeth Reasons to his Precepts , teacheth even the most powerfull and mightie upon the Earth , in their governments , to prefer Reason afore Authoritie . And the man that would not rather rule men by Reason ( yea beasts , if they were capable thereof ) then by violent Authoritie , is himself inhumain , and beast-like . The Authoritie of Gods Word , and testimonie is alwaies the same , as being grounded upon his unchangeable veritie : But the credit of mens judgments is lesse , or more according to varietie of circumstances . Men deserv most credit in the facultie wherein they haue been most exercised : for none can judg so well of the craft , as the crafts-man . So more likely it is , that a man wise , learned , and studious in the Scriptures , specially , if withall , he be such a one , as unto whom God hath promised , in ordinarie course , as unto one that fears him , to reveal his secrets , should finde the truth , then one sleightie , illiterate , and of more shallow meditations . In former ages the Divell hath so far prevailed , as that men in superstitious reverence , haue , as it were , pinned their Faith and Religion upon the sleeves of the Churches Authoritie , and Clergies learning : putting out , or winking with their own eyes , that their guides might lead them : and this blinde-fold devotion is yet affected by too many . But withall , there want not , specially in places of libertie , whose minds Satan hath so far possessed with the contrarie delusion , as they think it halfe Poperie so much as to seek counsell , and direction at men of Learning , and knowledg ; lest , for sooth , they should be deceaved by them . This suspition hath been , and is , too much occasioned , by the abuse of Learning to covetousnesse , and ambition in the Learned : but is taken and held up by the other ; partly , by unbelief , whilst they more fear the Divels subtletie in deceaving them by Learned men ( specially being in any measure conscionable ) then they trust to the blessing of God upon his own gifts in them for their information ; partly , from conceiptednesse in themselvs , as if they were indeed verie Popes , and exempted from danger of erring ; and partly , through partiall affection to their preconceaved opinions : of which they are as loath to hear any ill , as fond Parents are to hear ill of their Children , though there be never so much cause ; lest thereby they should be brought out of love with them . But as we are more to desire , and endeavour , that we our selvs may walk in the wayes of God , then others : so should we rather desire , and more endeavour , as we have occasion , to converse with men of knowledg , and such , as may inform us ; then with them that know lesse then our selvs , and do depend upon us for information . And , to conclude ; as Learning makes the good better , and the bad worse : so is it more likely , that a man should be bettered by it , then not ; and that knowing what concerns him , he will be the more ashamed of the contrarie . It is also more probable , that many , specially wise , and godly , should finde the truth , then one ; as many eyes see more then one : whereupon it was , that the verie Apostles in some cases of practise sought or took the advise of others ; which help our dulnesse makes much more necessarie for us . Into this account we must also bring the advantage of Ages , and times in which men live : and so more credit in matters controverted between Rome and Vs , is to be given to the Churches , and Fathers of that first Age after Christ , then of the latter , when the Mysterie of Iniquitie ( rising by degrees ) had gotten too great both height , and breadth . Besides , the occasions offered have their weight in these Ballances . Austin is observed , by occasion of the errour of Pelagius , to have examined more diligently , and more exactly discerned , and in preffer terms to have propounded the truth , in the points of Predestination , and Free-will ; then others his Ancients . Many are ignorant , yea mistake , specially in smaller matters ; not properly because they want either skill , or will to finde out the truth in them , but occasion onely pressing them to examine things receaved by tradition , or done of custom without ground of reason . With these also we must ioin the consideration of such advantages , as the latter times have of the former , whose helpfull labours they enjoy : by which those which follow them ( though in themselvs meaner then they ) are enabled to discern of many things better then the other that went before them ; as a dwarf set upon the shoulders of a giant can see further then he . Lastly , It is more likely , that of two , in any measure alike otherwise , he who suffers affliction for conscience of God , should have the truth ; then he that gets worldly benefit by his course in Religion ; specially if he have not in a great measure learned to denie himself , and this world : it being their guize to dissemble herein , who love ●ucre , and riches : as too many do . The credit commending a testimonie to others cannot be greater then is the Authoritie in it self of him that gives it ; nor his Authoritie greater then his person . The person then being but a man , the Authoritie can be but humain ; and so the faith but humain , which it can challeng . The custom of the Church is but the custom of men : the sentence of the Fathers but the opinion of men : the determination of Councels but the judgments of men , what men soever . And so , if all the men in the World ( not immediately directed , as were extraordinarie Prophets , and Apostles , in whom the Spirit spake , and testified by them ) should consent in one ; as they , notwithstanding their multitude , were but men , though many ; so were their testimonie but humain , though of many men ; neither could it challeng other then humain assent unto it : and not that neither absolutely either in matters of discourse of reason , wherein it is possible that men should deceav themselvs ; or of relation from others , by whom they may be deceaved . We are therefore to beware , that we neither wrong our selvs by credulitie ; nor others by unjust suspition . To receav without examination mens sayings , is to make of men , God : to reject them lightly , is to make of men Divels ; or fools , at the best . The latter hath pride , and uncharitablenesse for the ground : the former either argues men to be simple , which cannot ; or idle , which will not ; or presumptuous , which think they need not ; or superstitious , which dare not judg ; or ( which is worst of all the rest ) desirous in a kinde of humble hypocrisie to shelter an evill conscience before God under the shadow of great mens Authoritie . To presse immoderately mens Authoritie in Divine things , is to wrong Gods : which alone is authentick ; and whose will , and it alone , and all it ( so far as is fit for us to know it ) we know more certainly to be contained , and preserved , without corruption , in the Scriptures ; then any Fathers opinion , in the Books , which go under his name . This also wrongs mens Faith , and reason , captivating them by prejudice ; and rather offering a hand to lead the blinde ; then a light for the help of him that hath eyes to see with . I have known some , who , if they light upon a peremptorie Authour , and bold asserter of things , were readie to be still of the same opinion with the Book which they last read : their weaker judgment being overborn rather by the strength of other mens asseverations , then reasons . Lastly , this ingenders endlesse contentions : as is to be seen in some Learned mens writings ; in which there is more adoe about the meaning of such , or such a place in a Father , then were enough to determine the whole controversie by the Scriptures , and good Reason . These things notwithstanding , there is both a lawfull , and convenient use of humain testimonie even in Divine things ; as first , for the convincing of such thereby , as regard it too much , and Gods Word too little Thus Paul amongst Heathens , even in his verie Sermons , alledged Heathenish Poets , and Phylosophers ; and we in our writings rightly alledg Fathers , and Councels against Papists , and others , who more regard the saying of an ancient Father , or Canon of a Councell , then the written Word of the Ancient of Dayes . They are twice overcome , who are beaten with their own weapons , in which they trust . Secondly , It induceth a morall probabilitie , though no absolute necessitie of truth : and though we see not the truth by other mens eyes , but by our own ; yet may we be something held up in the arms of their testimonie to see it the better , and so be helped , as Zacheus was , by the Tree , into which he clymbed , to see Christ. So the Apostles in penning some parts of Holy Scripture , upon occasion of differences in the Churches , and opposition to their Apostolicall Authoritie , took in , for the better passage with men of Gods undoubted truth , the concurring testimonie even of ordinarie Christians : though both the Decrees , & Epistles were penned by infallible , and immediate direction of the Holy Ghost , as well , and as much , as any other parts of Canonicall Scriptures . Thirdly , Citation of humain Authoritie helps to wipe away the aspersion of Schism , & singularitie , when we can shew that our assertions , and practises have agreement with such as are in account in the Churches . Lastly , It commends both a mans modesty & diligence , when he enquires after , and withall , his cause , in the eyes of men , when he appears to know the judgments of others in the things he handles : as it is , on the other side , an imputation to him that knows them not ; and that even where it is otherwise , no benefit , to know them . The Authoritie of him that prescribeth , or commandeth ( within his limits ) is the same , whether the matter be great , or small . God is God , in the smallest things , which he requires ; and man but man , in his deepest charges . The Prophets , and Apostles in their writings are extraordinarie ; and Pastors and Teachers , ordinarie Ministers ; and neither are either more , or lesse in any part of their Ministerie , for the instruction of the Churches . So likewise all true Reasons are of the same force in themselvs , to confirm that for which they are brought : neither is any one stronger then other , but onely more evident . The best but proves of itself the things to be so ; and the meanest ( if sound ) doth as much . CAP. X. Of Faith Hope , and Love. Of Faith Reason , and Sense . FAith in generall is a firm assent upon knowledg to an affirmation , for the credit , or authoritie of him that affirmeth a thing ; whether God , or Angel , or man. To some things we assent by Sense , and naturall light : to some , for certain proof of Reason : but the assent of Faith rests upon the fidelitie of the speaker , and not upon the Sense , or Reason of the thing , how agreeable to either soever it be . Yet so as the more reasonable the thing related is , the more readily we beleev it to be true . The thing beleeved Faith apprehends primarily , as a matter of truth , and therein hath its seat in the understanding . Divine Faith assents to the revealed will of God , for the authoritie , and truth of God , which cannot deceav . That Faith , or act of Faith by which we are justified is a due assent to , and application of the promises of the Gospel , as made , and appertaining to us in particular : the generall promise upon condition of application duly , and rightly made , being as much for certaintie , as either extraordinarie revelation , or particular nomination of person . This application of Gods promises in Christ hath evermore affiance necessarily , and immediately ioyned with it . For being by the Spirit of God , and Word of the Gospel , perswaded of Gods love in Christ ; we cannot but trust unto him , rest , and repose our selvs upon him , and expect accordingly from him , all good . But as we must lay hold of the stay or prop before we can rest upon it ; So must Faith go before affiance in order of causes : and we lay hold of Gods love before we can repose our selvs upon it . Hope is the expectation of the good things promised , having Faith for its foundation . These two , Faith and Hope have many the same objects ; yet neither all ; nor any in the same respect . We beleev things past , present , and to come : but hope for things to come onely . We beleev both promises , and threatnings ; both rewards , and punishments , in the order set by God : but hope onely for things desireable . And for the verie same things in themselvs beleeved , and hoped for ; as for example , the resurrection of the body , and life everlasting ; we beleev them as present in Gods promises , which Faith applyes unto us ; but hope for them as absent , and to come in performance , unto which Hope carieth us . Faith begets Hope ; for by beleeving the forgivenesse of our sins , and Gods promises , for the present ; we are encouraged to expect , and hope for all future good . And Hope again , as a good Childe , helps to reliev its Father Faith , in time of need : whereupon the Apostle saith of the Faithfull , that if they had hope onely in this life , they were of all men the most miserable . For what availeth it a man in miserie to beleev eternall life , if he had not hope in time to obtain it , and therewith freedom , and redemption from distresse ? But we have therefore comfort in beleeving , because we have hope of enjoying in due time . Love is the affection of union in regard of the loving ; and of well-wishing , in regard of the Creature loved . And Divine love is the affection of union with God , in his grace , and glorie ( in which mans happinesse consists ) ; and with the Creature , according unto God. Faith is the root ; and Love the sap spreading forth it self , for the fruits of good works , throughout all the branches of our lives : Faith the beginning , and love the end of our conversation . By faith we live the life of the Son of God , and receav all good from him : by Love we are moved , and perswaded , to use what we have to the good of men , and prayse of God. And whereas Faith makes a man some great thing , richer then the richest , and Lord of the whole World : Love makes him a Servant unto all men , in humbling , and applying himself unto them , in all lawfull things , for their good . Now albeit Love have these two prerogatives ; First , that it perswades most effectually , and immediately , to the use , and imployment of all the good things which we have receaved from God , to the benefit of others ; and secondly , that , whereas Faith , and Hope are determined formally in this life ; and ended in sight , in the life to come ; Love abideth there also ; and that , in these two respects the Apostle ascribes an excellencie , and chiefnesse to Love above the other : Yet herein Faith hath his singular preheminence , that whereas by Love we , and what we are , become Gods ; and mens , for God : by Faith , not onely all other things , but even God himself becomes ours for all-sufficient good unto us : as he saith , I am thy God all sufficient . By it , the will , and Word of God is ours for our instruction , and direction ; his righteousnesse ours , for our justification ; his Spirit for our sanctification ; his power for our protection ; and his glory for our happinesse , in the fruition thereof . This Faith in Christ is a gift supernaturall , not onely in regard of nature corrupted , but even created : which therefore is not so properly repaired in men by grace , as are some other vertues ; but , after a sort , new built from the ground ; as directing to that attribute in God primarily for its object , whereof Adam in innocencie had no need ; which is , mercie through Christ , against the miserie of sin , and punishment . Vnto this Faith most precious promises are made ; and most excellent things affirmed of it : And that not onely for the excellencie of the grace in it self ; which yet is great , and greatly honoureth God ; in his truth , which it beleeveth ; in his power , as able ; and love as willing to bestow all good things upon us : but specially for an attractive , and applying facultie which it hath above other vertues , to make God ours , and all Creatures with him , according unto God , as is aforesaid . To beleev in Christ is to receav him , and the promises touching him . And hereupon it is said of that cloud of witnesses , that by faith they quenched the violence of fire , stopped the mouths of Lyons , put to flight the armies of alients , &c. The reason whereof seems to be , for that , as by justifying Faith they applyed the righteousnesse of God , to salvation ; so by the Faith of myracles , they apprehended , and applyed the infinite power of God , to the producing of those supernaturall effects . The strength of true Christian Faith the Divel knows to his cost ; as that , by which he the Prince , with his whole Armie the World , hath been so often foyled , and overcome : For being by Faith perswaded , that in doing ▪ or suffering according to the will of God , we please him , and are under his protection , and blessing , we stedfastly persevere in well-doing , and patiently endure all things for his names sake : whereupon he , specially in the day of their distresse , assaults the Faith of the godly , that that might fail ; as knowing that if the root of Faith be shaken loose , the fruit of good works will wither . Faith therefore must as a welcome passenger be well carried , and conveied through the Sea of temptations in the Vessell of a good conscience , that it suffers not shipwrack by the leaks of an evill ; directed by the chart of Gods Word , and promises rightly understood , that it run not a wrong course ; and having ever in a readinesse the sure , and stedfast Anchour of Hope against a stresse ; and continually gathering into the out-spread sails of a heart enlarged by prayer , and meditation , the sweet , and prosperous gusts of Gods holy Spirit , to drive it to the desired Haven . This Faith , if it be not grounded upon Gods Word , is fancie : if it receav not the same Word in everie part , but where it lists , it is sawsinesse : if it work not as well ( yea more ) in an afflicted state , as in a prosperous , it is nothing but fleshly presumption : if it be not fruitfull in all good works , as we have opportunitie , and are able , it is dead ; and will in the end , like the Faith of the Divels , affoard onely matter of trembling . Lastly , it must be firm , and not ambiguous , or going by peradventures ; els it is not faith , but opinion . Yet are we not here to imagine an Idea of faith , free in this infirmitie of our flesh , from doubting . The tree may stand , and grow also , though shaken , and bended with the wind : so may Faith hold its both standing , and life , notwithstanding such doubtings , as the flesh ( ever lusting against the Spirit ) mingleth with it . Against which weaknesse , and imperfection of our Faith we have this firm comfort , that we are not saved for , no nor by the perfection of the instrument , which Faith is ; but of the object , Christ , which it apprehendeth : and so may with a true , though palsie hand of faith receav , and keep both Christ , and all his benefits . This weaknesse , and disease of Faith we must not commend , as Papists do ; nor nourish like secure persons ; but cure , with all diligence , by the holy , and diligent use of the Ministrations sanctified of God , and given by Christ , for the perfiting of the Saints , and edifying of the body , till we attain in the unitie of faith , and acknowledgment of the Son of God , unto a perfit man , according to the measure of the stature of the fulnesse of Christ. Also , we must nourish Faith by frequent meditations of Gods love , and promises in Christ , and of the gracious effects of them ; and must , as the Prophet , and Apostle teach us , live by it : both doing in faith and assurance of acceptance at Gods hands , what we do , not onely in the works of his worship , but in those also of our conversation with men ; and putting our selvs in all our waies , under his protection , and that specially in the time of distresse ; or danger : that as the bodily hand gets , and gathers strength by being diligently used in works competent ; so may also the Spirituall hand do ; which Faith is . Now , as , for our succesfull wrestling against the Rulers of the darknesse of this World , and spirituall wickednesses in high places , we must put on , amongst other parcels of the Armour of God , the Shield of Faith ; so must we not forget the Helmet of Salvation , Hope ; whose strength is great to bear off all blows of temptation , and that with chearfulnesse . For what burthens of afflictions , and temptations will not he cherfully undergo , that expects undoubtedly their speedie ending in endlesse happinesse ? Alexander the Great meaning to invade Asia , and giving away his riches aforehand , being asked , what he would reserv for himself , answered , Hope . But what is the shadow to the substance ? He hoped for the Kingdom of Persia , we of Heaven . And what if his hope stretched it self to the Monarchy of the whole World ? It was but to this World , wherein also it was frustrated , and perished with him . But the Anchour of our hope is cast within the veil , and extendeth to the World to come ; being also firm , and stedfast , and which cannot be disappointed ; nor shall have other end then in being perfited in the end of all , the full fruition , and eternall possession of happinesse with God. Were it not for hope , the heart would break : but we having this hope faint not , but hold fast the profession thereof without wavering ; yea even glorie in afflictions under the hope of the glorie of God. Lastly , Touching Love ; as it is the affection of union so it makes , after a sort , the loving , and loved one : such being the force thereof , as that he that loveth suffereth a kind of conversion into that which he loveth , and by frequent meditation of it , uniteth it with his understanding , and affection . Thus , to love God is to become godly , and to have the mind , after a sort , deified , being made partakers of the Divine nature in its effects : to love the World is to become a worldling ; and so of the rest . Thus , in the Parable of the Tares , the Children of the Kingdom are called good Seed , and Wheat , as growing , and becoming Wheat of the Wheat , or Seed sowen in them ; as the Wheat ear groweth of the Wheat corn : As on the contrarie , ungodly men are said to have eyes full of Adulterie , and the like ; and not onely to be sinfull , but sin , unrighteousnesse , darknesse , and beliall ; as being even metamorphized and transformed into the evils which they love , and delight in . Oh , how happie is that man , who by the sweet feeling of the love of God shed abroad into his heart by the Holy Ghost , which is given him , is thereby , as by the most strong coards of Heaven , drawn effectually , and with all the heart , to love God again , who hath loved him first ; and so becomes one with him , and rests upon him , for all good , and happinesse . For this our love to God , there is required not onely the positive affection of the heart aspiring unto union with God , upon knowledg of him , as the chiefest good , both in himself , and to us in Christ ; and a contentation in him so known , and obtained : but withall , that we exercise , prove , and approve that our love to him , in our love to such good persons , and things , as unto which he hath imparted some sparks of his goodnesse ; especially to his good Children , and good Word , and Ordinances . He cannot love him that begetteth , saith the Apostle , who loveth not him ( and that in deed and truth ) who is begotten : in truth of affection ; and in deed of action , for his comfort : and this with greater bent of both , as the graces of God are more eminent in him . Neither loves he God , that loves not his Word , and that both in affection of heart , and effect of readie obedience to all his Commandments . We must take heed of a shadowish love of goodnesse , and pietie onely in the abstract : and must love it in the concrete , where both the person , and good in him , is visible ; in whom Hypocrites , for the most part , hate , and persecute it . He but pretends to others , the love of goodnesse , or imagines it in himself , that loves not good men for it . Lastly , He that loves not his brother whom he sees , how can he love God whom he sees not . Not but that there is matter of love infinitely more then in any , or all men ; but because for the loving of God , we want the advantage of sense , and motive of compassion , by which our love to our distressed brethren , is holpen . This love is the fulfilling of the Law : the love of God being the greatest Commandment ; and the love of our neighbour like unto it . It is also that to which the Gospel in the end leads us : by which Gospel , or new Covenant , God writes his Lawes in the mind , and heart of his : and so perfits the one in the other . And so naturall to Christians is this brotherly love , as that the Apostle makes account he needs not write to the Churches , to teach them that which God taught them so many wayes . By this we know our selvs to be raysed from death to life ; by it all others know us to be Christs Disciples , if we love one another . See , said the Heathens ( pointing at the Christians ) how they love one another : and see , said the Christians of them ; how they hate another . Oh that Heathens could not now say of Christians , as they sometimes said of them . If we were perfit in this Love we needed no other Law to rule us , either in the duties towards God , or our neighbours , no more then do the Angels in Heaven , and Souls of the Faithfull men departed : who by the Law of Love alone , do live both most perfit , and most happie lives . And indeed to love as we ought , is a verie happie thing , wherein we resemble God , and the Angels : as by the contrarie , we complice with the Divel , and wicked men ; who live in mallice , and envie , hatefull , & hating one another . And howsoever naturally we desire rather to be beloved , then to love ; yet is it incomparably a more both excellent , and blessed thing to love , then to be beloved ; as it is to give , rather then to receav . Besides , Love is the Loadstone of Love : And the most readie , and compendious way to be beloved of others is to love them first . They taking knowledg thereof , will be effectually drawn to answerable good will , if they be not harder then Iron , and such as have cast off the chains , and bonds of common humanitie : for even Publicans , and sinners love those that love them . Yea , admit thy love of them never come to their knowledg ; yet will God by the invisible hand of his providence , bend their hearts , by mutuall affection unto thee , at least , so far as is good for thee : and wherein they are inflexible , and defective , he will make supply out of the aboundance of his love , and goodnesse ; that so it may be verified which is written ; With the same measure that ye meet with all , it shall be measured to you again . To conclude this point : Let the grace of God herein specially triumph over our corruption : that whereas by nature , we would be loved of them , whom we hate ; by grace , we may love them , Which hate us . And this is a great work of grace in deed ; and yet most necessarie for all Christs Disciples . We must not be like the Pharisees who in stead of enlarging their own affections , streightned the Law of loving their neighbours , unto such , as loved them , or dwelt within a certain compasse of them : but we must account all our neighbours that need pittie or help from us : and our Christian neighbours , and brethren also , if the Lord have receaved them , though they be neither minded in all things as we are ; nor towards us , as we are towards them . Lastly , as Faith is to rule Love , that it prove not lust ; and Hope , that it prove not presumption : so also must it Reason , and Sense in all their operations : which it no way abolisheth , but orders , and sanctifies . And as in Nature , the denomination is from the predominant qualitie ; so is it in our course of life . To live by Reason is to live the life of a man ; To live by Sense is to live the life of a beast : But to live by Faith is to live the life of the Son of God , and to be ( in its effects ) partaker of the Divine nature ; and that not onely in the reasonable , but in the sensitive faculties also . For these three , Faith , Reason , and Sense , being all Gods works in a man , cannot be contrarie , in their right use , one to another : neither can any thing be true in one , which is false in another : neither doth , or can any one of them destroy another ; but use , order , and perfit it : Reason , Sense ; and Faith , both Sense , and Reason . For Faith comes by hearing , at the first , and is nourished , and encreased both by hearing , and seeing , and by the benefit of all other Senses afterwards . Neither can it possibly either be begot , or nourished , or encreased , but by the discourse of Reason ordered , and sanctified by the Spirit of God. Which Spirits work is so effectuall , as it makes even the meanest powers of nature created in a man to serv effectually for the furthering of the highest works of supernaturall grace . Sweet is the harmonie of all the powers , and parts both of the Soul and bodie of a sanctified person . Reason is that wherein man goes before all other earthly creatures ; and comes after God onely , and the Angels in Heaven . For whereas God and Nature hath furnished other Creatures , some with horns , some with hoovs , others with other Instruments , and weapons both defensive , and offensive : man is left naked , and destitute of all those , but may comfort himself in that one endowment of Reason , and providence , whereby he is enabled to govern them all . Now , who would not strive to excell other men in that , wherein men excell all other Creatures ? How much more , in that , to which few men attain : true faith , and the life thereof . CAP. XI . Of Atheism and Idolatry . SOme are Atheists in opinion ; others in affection ; but many more in conversation of life . There are but few of the first coat , and which can so wholy blot out the remainders of Gods Image written by Creation in their hearts , as to leav them altogether emptie , and devoyd of the knowledg , conscience , and reverence of a Divine Majestie ; and which come to conclude roundly in their hearts , that there is no God. Yet , some , without doubt , in time , and by degrees , proceed from Atheism in conversation , to Atheism in affection ; and from Atheism in affection , to Atheism in opinion , and judgment . Men civilly honest , seldom , or never become Atheists in perswasion ; but lewd , and flagitious persons do ; who being pursued by the furie of an accusing conscience for hainous evils , wish ( and no marvail ) that there were no Iudg in Heaven to condemn them : and so come at last to be perswaded in themselvs of that , which they gladly would have true ; and are justly left of God to such horrible delusion : that so sinning without fear , they may perish without remedie . And this is the reason , why there are more Atheists in opinion , in our dayes , then of old ; even because so many are more bent upon mischief : and liveing wickedly in this world , bear themselvs in hand ( and so get to beleev ) that there is no justice in the world to come . Another reason is the proportion of wit to which our Age is come , above the former . In regard hereof it is , that Atheism ( though dissembled , and concealed by the same ungracious wit , which begets it ) is a thousand times more to be feared in the Land , then Papism . Men have too much wit to become Papists , in any generallitie : and just enough to fit them for Atheists , if Gods powerfull hand restrain them not . The verie simple dare not become Atheists ; but are more in danger to prove superstitious , and to beleev everie thing : the verie understanding hardly can : but have by sound reason , and sad thoughts ( will they , nill they ) some acknowledgment of a Divine Majestie forced upon them : But persons of froathy wit , and vicious life , are fitly tempered for the impression of Atheism for the Divel . Atheism is incomparably worse , and more odious , then Idolatry : as it is more intollerable in a State , or Kingdom , to enterprize the overthrow of all Kingly Power , and Soveraigntie , then to detract how much soever , from the lawfull Kings , or Magistrates due honour , and to give it to a Stranger . Besides , whereas Idolaters , and superstitious persons , having in them some reverence of a Divine Power , are thereby both restrained from many mischiefs , and provoked to many good actions : the Atheist wanting both this Divine restraint , and motive ; both runs riot in wickednesse , and villanie ; and is barren of all good things : neither doing good , nor forbearing evill , further then for meer fear , or shame of men . Atheists use to be verie confident in their assertions , as the Orator observs in Vellejus : partly lest they should seem unto others to doubt , or fear , that there is a God , who will punish heir impieties : and partly to encourage themselvs in their wickednesse ; as fearing lest they should be drawn into some conscience , and aw of Gods Majestie . It is oft true in this case amongst others , that the most cowards are the greatest boasters . Idolatry either makes that to be God , which is not ; or God to be that , which he is not . It is exercised either in intending Divine worship ( so known to be ) to that which is not God : or in intending a devised worship to the true God ; wherein men make a will of God , which is not , and so a God willing , which is not : or els in an act of worship in it self , though neither professed nor judged such by him that performs it ▪ Such mens actions reprove both their intention in heart , and profession in word : and can not be excused by either from Idolatrous . This sin in Gods people is usually compared by the Holy Ghost to the whoredom of a Wife ; and Gods anger at it to the Husbands jealousie , in that case . And as Adulterie most directly impeacheth the mariage bond ( and so procures the Bill of Divorce ) : so doth Idolatry the Churches Covenant with the Lord , and provokes to sequestration from him . Yet herein two rules must be held . The former , that not onely speciall Idolatry ▪ but even all , or any other wickednesse with profane obstinacie adjoyned , separates from God. Secondly , that all sin whatsoever is founded upon a kind of Idolatry . In sins of omission , we acknowledg not God , for our God , as we ought , in doing what he commands : In sins of commission we make some other thing our God ; as our riches , if we trust to them , as to God ; or our belly if for it we do what God forbids the doing of . CAP. XII . Of Heresie , and Schism , IT is an ancient , and receaved saying , that Heresie ariseth from want of Faith , and Schism from want of Love : which also hath its truth , being rightly understood . Yet if we mark , we shall find the Scriptures to speak something otherwise of both the one , and other , then men commonly understand . We usually call obstinate Errour in the foundation Heresie : but the Scriptures many times seem rather to place it in the peruersnesse of the will , and affections , whether the matter be great , or small ; then in the errour of the judgment : the word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any election , or choise of will which a man makes ; or Sect which he followeth , whether good , or bad ; whether in matters of greater , or smaller moment . Besides , men are oftens accounted Heretiques , with greater sin , through want of charitie , in the Iudges ; then in the judged , through defect of Faith. Of old , some have been branded for Heretiques , for holding Antipodes ; others for holding the originall of the Soul by traduction ; others for thinking that Marie the Mother of Christ had other Children by her Husband Ioseph : the first being a certain truth ; and the second a Philosophicall doubt ; and the third , though an errour , yet neither against foundation , nor post of the Scriptures building . As there are certain Elements and foundations of the Oracles of God , and of Christian Faith , which must first be layed , and upon which other truths are to be built : so must not the foundation be confounded , with the wals , or roof ; nor errours lightly be made fundamentall , or unavoidably damnable . Yea who can say with how little , and unperfit Faith in Christ both for degree , and parts , God both can , and doth save the sincere in heart ? Whose Salvation depends not upon the perfection of the Instrument , Faith ; but of the Object , Christ. As , on the contrarie , there are some vulgar , and common errours ( though lesse severely censured ) which are apparently damnable ; as by name , for a man to beleev , and expect mercie from God , and salvation by Christ , though going on in affected ignorance of , or prophane disobedience to Gods Commandments . And for Schism ; The Scriptures note it as sometimes made from the Church ; but most commonly in it . From it by the ten Trybes sequestring themselvs from Iudah , and Ierusalem , the onely place where the Lord had promised to dwell by his solemn Church presence : and after Christ , by certain of the Hebrews forsaking the assemblies of the Christians . The former was from the onely true instituted , and ministeriall Church in the World ; which was then one individuall , and not many , as now ; and that by Idolatry . The latter , from all Christian Churches , and persons by totall defection from Christ himself . The other Schisms mentioned were made in the Church , either through the carnall lusts ( bearing two great sway ) of envie , strife , and uncharitablenesse ; whilst the stronger despised the weaker , and the weaker judged the stronger ; or by Heresie , and prophanenesse of manners : of which the Apostles Peter , Iude , and Iohn speak . That which is commonly called Schism , ariseth ( if it be affected ) from the conceipt of Faith , and want of Love : but may fall out , upon simple errour of judgment , or scrupulositie of conscience : By occasion whereof a person may seqester himself , eyther in ( or from ) some particular Church in some inferior courses of religion , from them , towards whom he yet bears much more true , and hearty Christian affection , then the most of them do , who unite with them therein . And if onely an uncharitable heart make an uncharitable person before God , and a proud heart a proud person , then he , who upon due examination , and certain knowledg of his heart , findes , and feels the same truly disposed to union with all Christians , so far as possibly he can see it lawfull ; though through errour , or frailtie , he may step aside into some by-path , that way : yet hath that person a Supersedeas from the Lord in his bosom , securing him from being attached for a schismaticall person , and so found in the Court of Heaven ; what blame soever he may bear from men upon Earth , or correction from God , for his failing , upon infirmitie , therein . No man can endure to be withdrawn from , nor easily dissented from , by another , in his way of Religion ; in which , above all other things , he makes account , that he himself draws nearest unto God. Therefore to do this causlesly ( for not the seperation but the cause makes the Schismatick ) though out of errour , or scrupulositie , is evill ; more , to do it out of wantonnesse of mind , or lust to contend , or affectation of singularitie ; most of all , to do it out of proud contempt , or cruell revenge against others . CAP. XIII . Of Truth , and Falshood . TRuth is either naturall , or morall . Naturall Truth stands first in the conveniencie , and agreement of the notions of the mind with the thing conceaved ; and secondly , of the means of manifesting it ( especially speech ) with the thing to be manifested . Morall Truth stands in the conveniencie , and agreement of a person with himself : namely of his heart with his tongue , and speech . The same consideration is to be had of Truths contrarie , in its kind ; which is Falshood . Whereupon also it comes , that a man may sin , and speak falsly not onely in speaking that which he knows , or may know to be false , for what end soever he speak it , yea though it be , that he may not deceav : but also in speaking that which is true , in it self ( if he know it not ) that he might , or so as he may deceav by it . All truth , by whomsoever spoken , is of God , and of his Holy Spirit , the Spirit of truth , in some its manner and degree of working . Whereupon it followeth , that nothing true in right reason , and sound Phylosophy , is , or can be false in Divinitie . The truth in the inferiour facultie is subordinate to that in the superiour , in all things ; and comes short of it in many things ; but can in nothing be contrarie unto it ; seeing God , and his Spirits work , cannot be contrarie to himself ▪ I ad , though the truth be uttered by the Divel himself , yet is it originally of God. When he speaks a ly , he speaks of himself ; but when he speaks the truth , he speaks of God ; who so far useth , or rather abuseth him , as to utter , and professe that which he hateth . We ought to reverence excellent men , but the truth more , as Dionisius said of Nepos ; and Aristotle of Plato , and Socrates . And good reason , seeing a main cause of our reverencing of men is their knowledg , and profession of the truth . No prescription ( say the Lawyers ) lies against the King : say we , with the Father , against the truth : which , by the Verdict of a great King himself , and his Nobles with him , is greater then the King ; no space of time , no patronage of person ; no priviledg of place , from which blind , or simple custom commonly getting footing , and growing into use by succession , is brought to coap with truth it self : and that the most violently , where the persons are the most bruitish , and godlesse . But our Lord Christ called himself Truth , not Custom : neither is Falshood , Errour , or Heresie convinced by Noveltie , but by Truth . This Truth is alwayes the same whilst The God of Truth is in Heaven ; what entertainment soever it finde with men , upon Earth : It is alwayes praise-worthy , though no man praise it ; and hath no reason , or just cause to be ashamed , though it oft go with a scratcht face . They that fight against it are like the Floods beating upon the strong Rocks , which are so much the more miserably dashed in pieces , by how much they are the more violently carried . Though Fire and Sword assault it , yet will it not be killed , or dy : and though by violence it be buried quick , yet will it rise again ; and if not before , yet when all Flesh shall rise again ; and when Truth , which was first , and before Falshood , and Errour , shall be last , and abide for ever . We must love , and attain to the knowledg of the Truth in our selvs , First ; Lest we be Clouds without rain promising that to others , which we our selvs want : and must in our places , afterwards make manifestation , and profession of it : and not be like the grave , insatiable in receaving in , and barren in returning any thing back : but must be alwayes readie , as we see hope of doing good , to propagate it : like the Phylosopher , who being found fault with for disputing with all that he met with , wished that the bruit beasts also could understand him , that he might impart something even to them : yea in our kind , like God himself , that gives wisdom to all that asks it of him ; and to Christ the Lord that Word of God , and true Light ) which inlightens everie one that comes into the World : and sometimes , even , when we see no hope of doing good , if dutie bind us , though hope fail us ; that so the non-proficients may have cause rather to complain of themselvs , for not learning ; then of us , for not manifesting the truth unto them . And albeit all truth is not to be spoken at all times : ( A fool uttereth all his mind ; but a wise man keeps it in for afterwards ) yet nothing not true at any time , or for any cause . He that hath but a right Philosophicall spirit , and is but morally honest , would rather suffer many deaths , then call a Pin a Point , or speak the least thing against his understanding ▪ or perswasion . A man in pleading for the Truth may shew his judgment , and understanding best in the matter : but his grace , and godlinesse in the manner ; when he handles a good cause well , and the Lords cause after the Lords manner . Sometimes men pretend Gods Truth , and zeal for it , when indeed they make their pleas for Truth serv onely for hackneys , for their lusts to ride on , whither they would have them : Sometimes men seriously intend Truth , and yet mingle both with their good intention , and ( it may be ) true assertion also , such their personall corruptions , and distempers , as Christ looseth more by their inordinatenesse that way , then he gaines both by their sound knowledg , and fervent zeal of , and for his Truth . The most account a ly more shamefull , then sinfull : and therefore make it a matter of great disgrace , to take the ly , specially in the hearing of others ; and yet make it no matter of conscience to make the ly before God , and his Angels . Ah foollish People , thus to honour your selvs , and other vile men ( your likes ) more then God himself , and the Angels with him : and with all , base in your Pryde ; who will rather bear the ly at your own mouth then at an others . When a man speakes against his knowledg , his own heart tels his tongue it lyeth : which to put up quietly , argues both a gracelesse , and an abject spirit . Whereas both grace , and true courage also may be shewen in bearing the ly at an others mouth , by overcoming such indignation , and anger ryseing thereat , as is harder to conquer then a Citty . The Divell is the father of lyes : which whilst they , in the womb of whose heart he begets them , impute to other , and better causes mooveing them thereunto ; they are but like harlots , who for theyr credits sake , father theyr bastards upon honest men . Many things even good , may occasion lying ( as all good , may do all evill ) but no thing can bring it forth , and cause it , save the womb of our own corrupt heart imprignated by the divell . Now if both by the Law of God , and light of nature , it be an abhominable confusion , for a woman to lie down before a beast ; what is it for man or woman to prostitute themselvs to Sathan for the gendring of so mis-shapen a monster , as a ly is ? And very rightly is a ly called monstrous , considering both the divels kindes , of which it comes , and also the disproportion in it , often between the speach , and the thing spoken ; and alwayes between the tongue , and heart of the speaker . Neyther doth the goodnes of the meaning , though never so good , excuse the evill of the doing , when as a ly is told . He that tels a ly for God , is an accepter of persons , and God wil surely reprove him , saith Iob. And no marvayl . Since his own heart condemnes him , God which is greater then his heart , and knoweth all things , will condemn him much more . And if a ly told , that through it the truth of God may more abound to his glory , procure just condemnation ; what may they expect that use to ly for meaner , though good ends ? He that tels a ly for a good end , puts the Divell into Gods service ▪ which neyther his truth needs , nor his holynes will endure , but he that tels a ly for an evill purpose ( as the most do to cover preceeding evils , which they are more ashamed to confesse , then to practise ) helps therein the Divell in his own businesse . But whosoever loves , and makes a ly hath no right to the tree of life , nor shall enter the gates into the holy City , but shall remayn without , with dogs , and sorcerers , and Whoremongers , and Murderers , and Idolaters , we see with whom the Lord ranks lyers , what reckning soever the world makes of them , or they of themselvs . He that tels one ly is not onely the more prone to tell another , and so a third ( which is common to all evill doers ) but ( for the most part ) necessitated so to do for the covering of the former ; as beggars cover one patch with another ; and that a lesser with a greater , and often a simple ly with a false oath , as was Peters case . Besides , he that is once taken in a manifest ly will hardly escape suspition when he speaks the truth , that I may not say with one that he deservs not to be trusted , no not in that wherein he desires you would not trust him . Neyther doth he wrong himself alone for after time , but others also , who speak the truth . By somes lying , others when they speake truely , are not credited : specially such as have any conformity with them in other things , that is oft seen in effect , which is said of the Host , that being once deceaved by one that held his hat before his eyes , when he gave thanks , at meat , would never trust any afterwards that used that fashion . CAP. XIIII . Of knowledg , and Ignorance . THe first lyne of the repayred Image of God in man , and that by which he is first united to God is sound knowledg : the second is the sincere love of the heart : which draw with them in the third place , the other affections , and senses of soul , and body . As the waggon is guided by the waggonner , and he by his ey : so is the body by the soul , and it by the ey of understanding , and knowledg . If the ey be single , the whole body wil be full of light . To beleev a thing futher then we know it , is indeed impossible ; to love it , lightnes ; to hate it injustice ; seeing it may deserv the contrary , for ought we know . He that knows not in his measure , what he ought to know ( specially in the matters of God ) is but a beast amongst men : He that knows what is simply needfull , and no more ; is a man amongst men : But he who knows ( according to the helps vouchsafed him of God ) what may well be known ; and so far , as to direct himself and others aright ; is as a God amongst men . And to this purpose the Lord tels Moses , that he should be to his brother Aaron , in stead of God. Such bear the lively Image of Gods wisdom . The knowledg even of things evill is good , and the greater the better , so as it be neither experimentall , nor with approbation , nor have other infectious accessorie joyned with it . The Apostle knew Satans devises better then the Corinthians did : And God ( onely wise , and good ) onely knows all the both good and evill of men , and Angels . And so pleasing a thing is knowledg to reasonable Creatures , not unmeasureably degenerated ( as the light is pleasant to him that hath eyes to behold it ) that not onely they who strive to attain unto it by likely means ; but even many , who hold a course tending to all ignorance , and errour , do desire it , as a naturall good : and if not much the thing it self , yet the opinion of it ; hating the imputation of ignorance , as a matter vile , and reproachfull . By how much the more monstrous are many , and grown out of kind ; who make reckning , that it concerns not them to get , or have any more knowledg , then is simply necessarie for the maintaining of a poore , barren , and half-bruitish life ? How many , specially of the meaner sort ( to let passe mens secure , yea affected ignorance , in Divine things ) would think it half curiositie in themselvs , or others of their rank , to know the East from the West ; or what the reason is of the Suns setting , and rising again everie day ; though they see the thing continually before their eyes ? The punishment of Nabuchednezzar is upon such people , who had an Oxes heart in a mans body . Of them that seriously desire , and carefully use means to obtain knowledg , the ends are verie different . Some desire to know that they might know ; which is curtositie : Some that they might be known ; and that is vanitie : Some onely to make profit of their knowledg ; and that is covetousnesse : Some , on the other side , to edifie , & better themselvs ; and this is true wisdom : And some withall , to do good to others ; which is godly charitie . The means to get knowledg , specially Divine ; are , First to love it : If thou cryest after knowledg , and liftest up thy voyce for understanding : If thou seekest her , as silver , and searchest for her , as for hid treasures ; then shalt thou understand the fear of the Lord , and finde the knowledg of God. The second is the knowledg of our ignorance : It being an effect of Christs comming , that they , which see not ( to wit , in the conscience of their own blindnesse ) might see ; and that they which see , might be made blind . To which joyn that of the Phylosopher , that many more would attain to knowledg , and wisdom , if so many did not think , that they had alreadie attained to it . A third is the fear of God , to which he hath made the promise of revelation of his secrets ; and to teach such the way which they shall chuse : who will also set themselvs the most carefully to learn it . A fourth is prayer , by which this wisdom and knowledg , as with a strong hand , is fetcht from Heaven . A fifth is the reading and meditating upon ( specially ) the Divine Scriptures , and withall , other approved Authours . For , as the affections are most moved by hearing , so the judgment is best informed by reading . The last means is the companie , and societie of wise , and understanding men : whereupon it was , that the Queen of Sheba pronounced the Servants of Salomon happie , which continually stood before him to hear his wisdom . They who profit not in knowledg , and wisdom by conversing with wise men , are unworthy of their companie ; and worthy to keep or keep with Oxen , and Asses . Besides the forementioned meanes of getting knowledg ; there is a mediocritie , and mean-nesse of outward estate not a little advantageable to this purpose : which if it be too low , and depressed , keeps down the disposition ingenuous , and apt to great things ; as his Emblem imports , who holds a wing in the one hand ; but hath the other clogged with a great stone . On the other side , a state great , and prosperous usually lifts up men above the love of knowledg , and learning ; making them arrogant in themselvs , and fastidious of the labour , and industry requisite for the getting of understanding ; and oftens indangers the verie quenching of that spark of naturall desire , to become wise ( which God hath kindled in all mens breasts ) in bodily , and beastly sensualities . Hereupon it was , that Plato judged the Cyrenians by reason of their prosperous estate , uncapable of any good information , and constitution of a Common-wealth by good Laws . Man is in honour , and understandeth not ; he is like the beasts that perish : and not understanding , he perisheth like the beasts , and worse . Few of great state in the world , are humainly ; fewer Divinely wise . The knowing to do good , and the not doing it , is sin : not because it is known , but because it is not practised : as meat undigested hurts the body , not because it is taken into the stomach , but because it is not by concoction turned into good nourishment . Papists call ignorance the mother of devotion ; and so make reckning , that , if they ( the multitude especially ) be ignorant enough , they are devout enough . But the Phylosopher , though a Heathen , who thought all sin to come of ignorance , shot nearer the mark then those left-handed Christians . And in truth , where the reasonable faculties of understanding and will come to work ; the will therefore wills , or nills a thing , because it is judged good or bad in the particular , by the practicall understanding : whose office it is to direct the will in its choyse . For example . Peter though knowing , and judging it in thesi , and in the generall , better to confesse Christ , then to deny him ; yet , being in the High-priests Hall , and in the midst of his enemies , thought it , in that particular place , and case , and state of things , better to deny his Master , then to confesse him : better I mean , not in regard of that good , which we call honest , and vertuous ; but profitable , and commodious , for his present peace . He neither would nor could have chosen the denying of him , but as a good apparent , and in shew . Ignorance is not alwayes blame-worthy , but then onely , when we are ignorant of that which we should know . Yea , not onely some ignorance , but ( which is more ) even some errour is , in a sort , commendable : as when we judg of men , whose hearts we know not , by the outward appearances , which they make , though they be inwardly , and in truth , nothing lesse . So Philip charitably , and Christianly judged Simon Magus a true beleever , and accordingly baptized him ; though in truth , he then were , and soon after appeared to be in the gall of bitternesse , and bond of iniquitie . In some other cases , ignorance , though it justifie not wholy , yet excuses a fayling in part ; and that more , or lesse , as the thing whereof we are ignorant , either is more , or lesse necessarie to be known of us ; or can be known more , or lesse easily : and thus the Servant that knows not his Masters will , and commits things worthy of stripes , shall be beaten with fewer . On the contrarie , there is an ignorance , which both shews , and makes the ignorant culpable of greater judgment . And that is either affected , or inflicted . Affected , when a man either of purpose shuts his eyes , lest he should take knowledg of the sin , which he loves , and is loath to forsake ▪ or purposely neglects the use of the means of attaining to knowledg ; or doth the things , upon which ignorance cannot but follow ; as in making himself drunken : or fills the eyes of the minde with the dust of wilfull prejudice , and partialitie . Inflicted , when God to recompence former disobedience , gives men up to a minde void of judgment , in the things discernable by the verie light of Nature . Thus not to know , nor do the will of our Master , deservs double stripes . CAP. XV. Of Simplicitie , and Craftinesse . SImple persons are prone to suspect , that all wise men are craftie : and craftie mates to despise all honest men , as simple , and silly . The simplenesse of the former makes them suspitious : and the naughtinesse of the latter causeth them to measure other mens shoes by their own last ; and to conceipt , that none are honest , but for want of wit to deceav . But both experience , and reason teach , that craftinesse , and deceipt argue men to be conscious of their own imbecillitie , and weaknesse , one way , or other ; which makes them ( Hare-like ) to trust to the double , and turn , rather then to the right on course . And so , many of shallow wits , improving throughly , their skill to deceav , prove their crafts-masters that way : shewing that craft and fraudulencie stand more in the wills , then wits of men . I ad , that as David by seeming besides himself , deceaved Achish : so many make advantage of their simplenesse , to deceav the more easily . For , appearing simple , they are unsuspected : and though they be taken something tardi ; yet if the matter be not verie foul ; men are readie , in compassion of their weaknesse , rather to ascribe it to their want of wit , then of honestie . And as this of simple appearance is one ; so are their other singular engines of deceipt ; specially if they fall into the hands of such , as know how to use them . The first is the shew , and appearance of honestie , especially of Religion : and therefore the preamble of the whorish woman for the inveighling of the simple youth , was , that she had her peace-offrings upon her , and had paid her vowes . And indeed , what good heart would suspect him of unfaithfulnesse with men , that seems entire with God , and to walk under the conscience of his presence , and judgment ? A second is flatterie , by which even wise men are made fools , and led as it were , by the lip . By this the Divel brought ou● first Parents in Paradise into a fools Paradise , by beating them in hand , that in following his counsell , they were in a way to become as Gods. A third is the mingling of some truth with falshood , and matter of deceipt ( as hucksters do their wares good with bad ) that so impostures may not be discerned by being viewed alone . The last is to keep touch in smaller things , that thereby men may take their opportunitie with more both ease , and advantage to deceav in greater ; as is said of Fabius Maximus . The safest way not to be deceaved by others , specially to our Spirituall prejudice , is not to deceav our selvs : which till we do , no other can deceav us . Hence is it , that God in his Word so oftens warns us , that we be not deceaved , and that we deceav not our selvs , and our own Souls . But and if we either put out our own eyes with our finger , through passion , or prejudice , or willingly wink at dangers , which we might foresee ; who will pittie us , if we fall into the ditch of deceipt which others dig for us ? Whilst craftie men deceav others , they themselvs ( though they little consider it ) are most deceaved by Satan , whose instruments they are , fitted for his hand , & purposes . And what avails it the ravenous bird to devour that , which belongs not to her , if therewith , she her self be taken by the leg , in the Fowlers snare ? Besides , even in respect of men howsoever such wi●y-beguili●s may for a time ( if they carrie close ) amongst other advantages , get the opinion of prudent , and politick persons , and be accounted the more wise , by how much they have the more skill to deceav ; yet if their craftinesse come to be found out , and appear ; they become oftens a prey to all , & alwaies a scorn to the most simple ; like the wily fox who being once catched , hath his skin pluckt over his ears , wherewith everie fool will have his cap furred , as a worthy Lord was wont to say . Such are heirs apparent to Achitophels comfort , and reward . His rule was peremptorie that said , A wise man will not deceav , nor cannot be deceaved : So was his profession both of wisdom and honestie lowd , who chose this Motto , F●llere vel falli res odiosa mihi : And though usually it be worse to deceav , then to be deceaved ( though Austin ( and who not ) met with many that would deceav , but never with any that would be deceaved ) as a sin is worse then a crosse : yet whereas to be deceaved is alwayes either a crosse , or a sin , or both ; a man may , in some case , and manner deceav , without either ; as did Athanasius the President Lucius , who pursuing him , and approaching neer the boat , wherein he was , asked for Athanasius , and was answered by him ( whom he knew by name , but not by face ) that Athanasius was hard before him , and that if he made hast , he might presently overtake him : who thus escaped , deceaving his Arian persecuter , by speaking nothing but the truth , and that both wisely , and with good conscience . CAP. XVI . Of Wisdom , and Folly. SOme have been found not onely contented with , but glorying in the name of irreligious , and unhonest : but hardly ever any were willing to bear the note of foolish , or unwise . And even of them , in whom is found some true love of vertue and goodnesse , how few are there , that either indeed do , or would be thought to do any thing , in fauour thereof , which might , in the least degree , impeach the credit of their wisdom , in the eyes of the partiall world ? So fain would all be counted , though few , in truth , be wise . The main reason of this seems to be , that whereas the want of wisdom imports impotencie , and inabilitie ; Irreligion , and dishonestie are by election , and free choyse . The pride of men , if Gods grace correct it not , makes them more impatient of a want either inward , or outward , arguing them to be weak , and impotent ; then of a grosser vice in either , upon their own free election , and choyse of will. And hence it is , that many boast of things done by them for some particular advantage , which they know to be evill , and unlawfull . It is the first , and a great point of wisdom to know wherein true wisdom stands : specially , seeing that the thing , which God cals wisdom , and which the world cals wisdom , are as different , as Heaven , and Earth ; yea as Heaven , and Hell. That cannot but be best , which God so valueth . It is known from the Worlds wisdom , by first , its object : Secondly , the properties which attend it : Thirdly , the School where it is learnt : Fourthly , the end to which it tends . The object is Christ primarily who of God is made unto us wisdom ; and in whom are hidden all the treasures thereof , which the Gospel the wisdom of God openeth unto us . He that knows Christ aright in the Gospel , knows both God , and man , and the most gracious , and glorious effects of both united in one . Secondly , The wisdom from above is first pure , then peaceable , gentle , and easie to be entreated , full of mercie , and good fruits , without jangling , and without hypocrisie : The other is clean contrarily qualified : thick , and muddie with lusts , and monstrously compounded , arrogant , self-willing , and self-loving , inexorable , quarrelsom , craftie , and cruell . Thirdly , The wisdom of God is learnt in the School of Christ , and upon the Book of Holy Scriptures : the other hath so many Masters , as there are corrupt either lusts within a man , or customs in the World. Lastly , The wisdom of God teacheth to provide surely for the Spirituall , and Eternall state , though with prejudice to the bodily , and temporall : The other bids , make sure worke for the flesh , and pinch not it , though the Spirituall man speed hardly by it . He that will be wise to God , must be a fool to the World : which yet makes him not a fool in worldly affairs , but skilfull how to order them aright , both for the Spirituall life , and naturall also , as far as it is subordinate unto it . The high-way to wisdom Divine or humain is to observ and consider the reasons , and causes of things . He that beleevs a thing because God affirms it , shews faith ; he that does it because God commands it , obedience : but he that joyns with these the reasons of the Doctrine , or exhortation in the Word gets into his heart the props of wisdom against the storms of temptation both of unbelief , and disobedience . So in humain affairs , he that minds , or remembers things to be thus , or thus , gets skill in the things : but he that observs , and learns the reasons , and causes why they come so to passe , or are so done , he takes the right course to become wise in the matter , of what kind soever . A wise man is the same , though his outward state be changeable , yea changed from a prosperous to an afflicted , or the contrarie way : els he but hits right at aventure , when he doth well in either of both . His condition is rather happily fitted to him ( as the howre once a day comes to the hand of the Clock that stands alwayes still ) then he to it , by true wisdom . A wise man will wish the more prosperous state , but fear the more afflicted , and use that which falls , and his wisdom , in it . The Sayler , which wants skill , may misse his course , or drown his Ship in a fair wind ; but he needs most skill in a tempest : So is the wisdom of a man most seen in the right guiding of himself , and his affairs in a stresse of trouble , and affliction ▪ I have seen it in experience , that many , specially women , and women like men , who have shewed forth much goodnesse in a quiet , and prosperous state of things , if any great storm of tryall have happened to have overtaken them ; have , through the want of wisdoms chart , and compasse , lost all , and not onely been altogether uncomfortable , but above measure , burthensom both to others , and themselvs . The Apostle by the work of the wisdom of God knew both how to be abused , and how to abound . He that is not wise for himself first , cannot be wise for another , either in bodily , or spirituall things ; though he may do him good in both . But that is rather by occasion , or in humour ; then upon ground of true wisdom . God , and nature , which teach everie man to love himself most ; and his neighbour ( truly and heartily ) as himself ; teach him withall , to use his best wit , and skill , for the promoting of his own welfare . By love of himself I do not mean that ravenous self-love , which ea●s up all love of God , and of other men , save for a mans self : but that affection of created nature , enclyning everie man to procure his own true welfare , to his power , everie way . The former is rather hatred of a mans self in effect ; whatsoever the positive affection be : But now , the question is , what this himself means . Himself is not his worldly riches , nor honour , nor any the like appurtenance ; but his Soul , and body in a convenient state , and constitution , to perform good duties , and to obtain true happinesse . He that is wise for this himself , is wise to God , and for other mens true good . But for that other common , and commonly called self love , in which men foolishly mistake , by takeing that for themselvs , which is not : The best that can be wished to such , is , that they have little wit , and lesse authoritie : and that specially considering the deepest wisdom of such vermin is , not to care , how much and in how great things they harm others , so they may benefit themselvs never so little , in comparison ; like the thief , that to get the Gold-ring , would eat off the finger upon which it stuck close . If the wealthiest life were the best , wisdom were not so much to be desired ; considering how many meer Naba●s , and rich fools the World hath . And if the merryest life were the best , it were better to be a fool , then wise . The Fagle continually gnaws the heart of Prometheus : And in much wisdom , is much grief ; so as he that encreaseth knowledg , encreaseth sorrow , saith the wise man , out of his own experience : Whereas , on the contrarie , naturall fools ( and many artificiall fools also ) almost alwayes laugh , and are merrie ; as having neither grace to mourn for sin , not wit to be much troubled with crosses . But for all that , wisdom excelleth folly , as far as light excelleth darknesse : yea for that , if there were nothing els : Seeing by the sadnesse of the countenance the heart is made better ; whereas the laughter of fools is like the crackling of thorns under a pot . There is in truth no greater recreation in the world , then to converse with wise men . Yet many cannot make themselvs merrie , without a fool : though Salomon amongst all the vain delights , which he could devise , or procure , got not a fool to make him merrie with . Such companions of fools might for the most part save that charg , and say that in earnest , which a wise man said for fashion : When at any time I would be merrie with a fool , I laugh at my self . Salomon in his Proverbs uses to call good , and godly men , wise ; and wicked persons , fools : partly because there is folly , and madnesse too , in all wickednesse ; partly because the fear of God is the beginning of wisdom , as both making men carefull to learn their duties , and having a promise of direction in the way that they shall chuse : and partly to free true pietie , and goodnesse from the reproach of folly , and simplenesse cast upon them by worldly-wise men : who , as the Heathen-wise counted the Doctrine of the Gospel foolishnesse , so do these worldly-wise judg all true conscience of it , and obedience unto it to arise from want of wit , and superstitious simplicitie . But say men what they will ; the Gospel is the wisdom of God ; and the obedience of it , the wisdom of Gods people , in his sight , and in all theirs , that judg aright : which to neglect , and true happinesse in it , is the madnesse of folly . We say of some , that they have good wits , if wise men had them in keeping . But as wooden daggers are fitter for some , then those of Iron , and Steel ; so a blunt wit is indeed fittest for him , who wants discretion , and wisdom how to use it : without which the sharp is as dangerous , as is the sharp Knife in a Childes hand , or Dagger at a Fools back . And as sharp wits without wisdom are dangerous , so are they pernitious without grace : serving to make men , both more incorrigible , and more inexcusable , and fitter Instruments of the Divel , for mischief : even as the fat soyl unordered brings forth greatest plentie of thorns , and weeds . The Serpent was more subtile then any beast of the Field : and of him before the rest the Divel made choyse to deceav by : who accordingly so well fitted his turn at the first , as ever since he hath well liked , and much used such subtile , and Serpent-like Instruments for mischievous purposes . But the Serpent , who was more subtile then other beasts , was also cursed by the Lord above all other beasts : and so are those Serpent-like men : for whom how much better were it , if they had been born Ideots , and naturall Fools ; then to abuse Gods good gifts of naturall wit , to the dishonour of the giver , as they do ? CAP. XVII . Of Discretion . DIscretion is a skill enabling a man to improve himself in all his affairs , and whatsoever he is , or hath , to best advantage , according to variable circumstances , and occasions . Sapience , or wisdom stands in bare contemplation of things excellent gathered from principles , and conclusions : Prudence , and discretion are for practise : which if we will distinguish ; the latter , discretion , is to be restrained to things fit , or unfit . This discretion is neither wit , nor wisdom , nor learning , nor any Art liberall , or illiberall ; but that which shews how to govern them all conveniently , & everie other thing with them : like Iphicrates , who was neither legionarie Souldier , nor Archer , nor Targeter , but one that could rule , and use all these . And of such use is this discretion , in the whole course of our life in regard of the infinite varietie of circumstances , according to which particulars are performed conveniently , or inconveniently ; as that we may daily observ men , of lesser meanes for the World as riches , trading , and skill in faculties , and yet doing well in it , yea better by discreet manageing their little ; then others , wanting this discretion , with far greater helps , and measure of means otherwise . Yea , even in Divine matters some of lesse knowledg , zeal , diligence , and other generall graces , by the benefit of this particular vertue , are found more serviceable to God , and profitable to men , then others wanting it , though far exceeding them in the former . Discretion is to be preferred before wit , or art , or learning ; and onely comes after goodnesse in worth . As the Serpent-like generation ( specially where truth and honestie goes with a scratcht face , and is in disgrace of the times ) esteems men square & upright in their courses , for witlesse & silly : so must the more shallow-headed take heed , that they sensure not discreet cariage , and handling of things , for craftie , and unhonest : considering that other men may do that in good , & honest discretion , which they , by defect thereof , could not do but in evill conscience . The same honestie , & sinceritie may continue in a man , though in discretion applying himself diversly , to diuers occasions : as the hand remains the same , whether closed into a fist , or extended abroad , or bended this , or that way , as occasion servs . Of all enemies this vertue hath none greater , then pride ; which deprives men ( able otherwise ) of much , and fools of all use of discretion : as making them either rash , by which they do not ; or so presumptuous in themselvs , as they wil not restrain , and humble their understanding to due consideration of circumstances of conveniencie ; in the ordering whereof discretion stands . And hence it is , that proud persons above others , fall into many things uncomely , and inconvenient . On the contrarie , God guides the humble in this way of discretion , amongst others . Lastly , as the discerning of Spirits is one of the gifts of Gods Spirit ; so are we by prayer to beg at his hands this grace , that we may be enabled to discern both of persons , and things which differ , so far as concerns us in our places : without which we go but by peradventures , and may do more harm then good , even when we both mean well , and do the thing which is good in it self , if unseasonably . CAP. XVIII . Of Experience . ONely God is not taught by experience , to whose knowledg all things are present at all times , and before all times . But there is no Creature so perfit in wisdom , and knowledg , but may learn something for time present , and to come , by times past . The day following ( saith one ) is Shcoller to that which went before . And the vertue ( saith another ) which Nature denies , experience brings to wise men . So as , though it be the Mistresse of fools , who will learn no wisdom , but that which is beaten into them with rods , through a torn skin : yet are the wisest taught many things by it , and so become of commendable admirable : as Antigonus being asked , who was the best Captain in his time , answered , Pirrhus , if he grew old . And even experience teacheth , that there are many particulars , and those tending both to our naturall , and spirituall state , which neither our own wit , art , studie , or conscience , nor the information , counsell , or example of others can teach us ; which yet we learn by this dull Mistresse Experience . This , if it be ripe , and but ioyned with any indifferent capacitie , and diligence , to compare together events past , and present occurrances ; will affoard better help for direction , in doubtfull cases , then any other ordinarie rules : as a man can better in the dark finde the way , to which he hath been used , then another that never went it can do , by the best instructions , and directions that can be given him . And it seems to have been one end why God gave our great grand-fathers in the first Age of the World , so long life , that by experience , and observation they might learn the skill , and art of sundry courses , specially of the Starres : the knowledg whereof otherwise ( without myracle ) would hardly , if at all , have been attained to . I conclude upon the premises that men of experience ( with which wit , and sometimes authoritie without wit , is still at jar ) are not lightly to be gainsaid , or neglected in their facultie : seeing experience is gotten by sense , which easily ers not in its proper object : whereas the discourse of reason is verie subject to swarv in inferring and concluding of things . Yet hath this plodding guide experience this danger in it , that it leads men on in the beaten way to which it hath been used , without due consideration of such variable circumstances , as fall in , and make cases past , and present , though alike in generall nature , yet in particular applycation , and consideration verie unlike : of which differences wit , and art make men more able to discern . Though all knowledg be good in it self , as tending to perfect the understanding : yet the getting of it is not alwayes good ; as when it is gotten by experience of punishment , specially of sin : as our first Parents got the knowledg of evill both wayes , to their , and our cost , in eating the forbidden fruit . A man may buy Gold ; so may he experimentall knowledg too dear . Salomon seeking by experience to try the delights of all things under Heaven , & being too bold in wading in that stream , that he might know the depth of it , fell in , and without Gods speciall helping hand , had been drowned therein for ever . Wofull then is the experience , which is gotten by sin , and miserie , our own , or other mens either : like that of Hexophilus the Physition , that butchered six hundred men , that he might search into mans bodily nature : destroying man , that he might know him . The Servants of God are sometimes so pressed with the sense of present temptations , as that their speciall comfort ariseth from the recourse they have to the experience of the dayes of old , and yeers of antiquitie : considering that God casts not off for ever , nor forgets to be favourable to his any more . So some in age , and under temptations , have receaved more comfort from their former experience , though of a weaker measure , of grace , in their Childhood , then they could of a greater , in their riper yeers . CAP. XIX . Of Examples . THe rules in some Sciences , especially speculative , and for truth onely , are grounded upon examples , and gathered by wise observation , and induction of particulars : but so are not Divine , and Morall rules . Neither is any thing to be reputed good , and just in it self , and so exemplarie to us , because such , and such men have done it : but they have done it ( if doing their dutie therein ) because it is good , just , and lawfull : and so are unto us examples of Faith , patience , mercie , and the like ; as they in their particular courses expressed these , and the like vertues ; and not otherwise . Onely he , that can do nothing but good , is our absolute example in things which concern us . Particular facts commended in Holy Scripture are generall examples , and binde to imitation , when either the same thing is els-where commanded in generall ; or where either the ground , or drift , or equitte , of the thing in generall . And thus the verie both myraculous , and meritorious works of Christ ( though in their particular nature , causes , and ends inimitable ) are so far forth our examples , and to be followed by us , as the Holy vertues of Faith , patience , and obedience towards God , and of love , and compassion towards men shine forth in them . Morall examples serv first for confirmation , and commendation unto others of the truth , and goodnesse contained in precepts ; and are therefore called by some the pledges of rules . Secondly , for direction in particulars agreeable unto precepts , but not expressed in them . Thirdly , to till men on in obedience active , or passive : for even lazie travellers will hold out with good companie , which beat the path before them . And this help examples specially affoard , by taking away the excuse of frailtie , that we are readie to make , against the obedience , which yet we confesse , and are convinced that we ow. Now the presidents , and examples of godly men , as of Abraham the Father of the Faithfull in beleeving under hope against hope ; and of Iob in keeping patience in extreamitie of tryals , and the like , are as a Cloud of witnesses going before us , as did the Pillar of Cloud before the Israelites in the Wildernesse to shew them the way : and do testifie against our withdrawing hearts , that other frayl men , as we are , by the power of the same grace of God , whereof we are made partakers , have performed due obedience unto God , in such , and greater tryals , then ours are : So that as in precepts we have the Word of God , and his will in it to direct us ; so in those patterns of godlinesse we have his work , and , as it were his visible hand reached down from Heaven to lead us in the way , which by his Word we are appointed to walk in . By which if we profit not we take the Name of our God in vain both in his Word , and Works ; in which he makes himself known for our good . He who makes another his ensample , really acknowledgeth both the want , and the desire of that perfection in himself , which he imitates in the other . And so Parmeno in his ( how artificiall soever ) imitating of the gruntling of a Sow , aymed but at a swinish perfection : The like is to be said of childrens playing of Bulls , and Bears , and Horses . To which purpose tended the saying of a great Lord , that Womens imitation of men ( as their perfection ) in apparrell , gesture , and the like , might better be born ; then mens effeminate , and degenerate imitation of Women . Which also the practise of Lycurgus confirmed in trayning up maids in manly exercises , and making them thereby , after a sort , masculine ; whereas usually by riot , and wantonnesse , men are transformed into women , and made feminine . Many think themselvs good enough , if there be any worse then they : But we should not strive with the worst , but with the best rather ; makeing apace , and as fast as we can , after them , though we come never so far behinde them , in wisdom , and goodnesse : as the Apostle exhorts the Corinthians to be followers of him , as he was of Christ. Yea , further , as Eupompus would imitate Nature , and no workman in Painting : So neither should we stint our endeavours , and desires absolutely at the degree of goodnesse , to which any meer man is come before us : but should aym at the verie perfection , which the Law of God requires . Men in shooting aym at the White , though sometime they misse the But. Onely the Law of God which onely is perfect , must be made by us the absolute rule of our life , and wayes . As Land-marks are set up by the Sea-shore not onely to teach men which way to take , but sometimes also which to leav : So are sundry examples even of good men propounded in Holy Scripture not for imitation , but for warning . And a verie preposterous course it is to follow good men , wherein they do evill : which they that use , are like unto Apes , and Dotterels , that are aptest to imitate men in their mops , and mows , and unseemly gestures . And if it were folly in the Persians to esteem such men the fairest , as had hooked noses , because Cyrus their King had such a one : It is meer madnesse in Christians to deem vices vertues , and errours truths , or either the one or other to be embraced , through superstitious admiration of some mens persons , in which they are found . But as the Egyptians following the Israelites with the dark part of the Cloud towards them , were drowned in the Sea , which the other passed thorow safely : so they who follow good men in their faylings , and not in their vertues , shall surely be punished , when the other escape . Notwithstanding , although examples of others great , and antient cannot make sins to be no sins : yet doth it something lessen their blame who are mis●●d by such guides ; as it was in the Polygamy of the Patriarcks ; and both hath been , and is in other the like traditionall evils . Some pretend the examples of good men in their faylings , for the excuse of the evils , which they themselvs have a minde to do , and would do , though none ever had done them before them , or should do them after them : Others are indeed misled by their aberrations . In both the Divel shews himself his crafts-master . And hardly can he more improve evill , then when he so works , that a good , or great mans vertues ( which he cannot abolish ) should countenance , and commend his vices to others . By how much therefore the more any person excelleth in knowledg , wisdom , vertue , or authoritie ; by so much the carefuller must he be , that he furnish not from thence the enemie of Gods glorie , and mans salvation , with weapons of advantage for evill , from whence the speciall means of his overthrow therein , are to be taken ; as , by Gods appointment , they are , from great , and good men . And if any thing possibly could , surely this would make the verie Saints in Heaven sorrowfull for their faylings upon Earth ; that others having by their example , o● other provocations , been drawn to evill ( whereof they never repenting , as the principals did ) do for the same suffer the eternall wrath of God , which they by true repentance have escaped . Examples of Superiours are strong coards to draw on others , either to good , or evill : in which regard , it is rightly said , that great men have no small either vertues , or vices : with which that of Austin consorts ; The joy for the great , is great , if they be good , because it is not for them alone . So on the contrarie , when Peter dissembled for fear of them of the Circumcision ; not onely the other Iews dissembled likewise with him , but Barnabas also was carried away with that their dissimulation . How good were it for inferiours , that Superiours minded this , ●s they ought ? How much better for themselvs ? That they might be warned to take heed , that they encrease not the guilt , and extent of their personall sins by making them exemplarie . He that having many standing under him , falls from aloft , may easily bruise others besides himself , with his fall . And if the blinde do lead the blinde , though both fall into the ditch , yet the guide falls under ; and so is pressed , besides his own , with the others burthen , that falls after , and upon him . As , on the contrarie , he that furthers others by his holy ensample , in vertue , and godlinesse hath his part in their goodnesse also both in the eyes of God , and men . CAP. XX. Of Counsell . COunsell , by which we consider wisely , whither , what , and how things are to be done , for profitable ends , is a sacret thing ; and withall so necessarie to be taken not onely with God , and a mans self , but with others also ; as that Salomon , though peerlesse in wisdom , yet had his Councellors about him . Without counsell people perish , and purposes are disapointed ; but in the multitude of Conncellors there is both safetie , and stabilitie , It is Gods peculiar to be all sufficient in himself whether for wisdom , or otherwise . No one man but stands need of another ; and if for little els , yet for counsell . He that gives counsell to another , therein stands in the place of God , who is the Councellor , and whose Mine , Counsell is , and sound wisdom . This , he that gives advice , must well weigh , that he neither dishonour the wisdom , and goodnesse of God , whose place for the dispencing of these attributes , he sustains therein ; nor wrong him , by whom he is so far honoured , as to be sought to , as Gods mouth . And so must he also that takes counsell ; that he may neither seek it at Fools , which none but Fools will do ; nor at godlesse persons ( specially in matter of conscience ) which he that doth , desires to deceav himself , and to mock with God. Now of all Councellors , in whom any wisdom , and goodnesse is to be found , the peremptorie , and bold are most dangerous : whose custom is to put men upon extreamities , happily fitting their own ventersom disposition , but oftens above the strain , and strength of their friends , or reach of reason either . Whereas Councellors , specially in more difficult , and dangerous cases , should both verie sensibly apprehend the difficultie , and danger of the thing in deliberation ; and withall be carefull , that they spur not on their friends whom they advise , above their pace , lest they tyre them by preposterous inforcements , and put them upon such difficulties , as they are not fit to struggle with . Warinesse is best in advice ; and boldnesse in execution . Dead men ( to wit , in their Books ) were accounted by King Alphonsus , for the best Councellors . And indeed so are they in regard of one of the best properties of a good Councellor , which is sinceritie , and unpartialnesse . A vertue rare , specially in inferiours , who too oft look asquint in their counsell : as either casting how to advantage themselvs in councelling others ; or in following the direction of Achabs messengers to Michajah , by speaking that which is good to , rather then for the ●ing . Which latter calamitie befals great men not onely by base perfidiousnesse of flatterrers , but oftens by a just judgment of God punishing them with their own desires , and so ordering that they that seek shall finde such as may rather deceav them by flatterie , then trouble them with the truth . Yet in these dead Councellors ( Books ) there is wanting a lively , and likely discerning of such particular circumstances , as must be observed , and gathered by present discourse , that men counsell not at adventure ; which no Books can sufficiently provide for . In Books we best learn generall grounds of direction ; but that skill is unperfect , & must have joyned with it a large , and piercing discourse of the Councellors mind , who by comparing together things past , and present , with due respect to singular circumstances incident , is able probably to gather things to come ; in which the life of counsell consists . Some will eloquently propound , and earnestly perswade to good and profitable courses in generall ; but in the mean while , give no direction , how or by what particular means to prosecute them , for the attaining to the desired end . Such Councellors are like him that is earnest in perswading with a travellor to hold the right way to the place , where he would be ; but shews him not which it is , and what are the marks of it : Or to him , who trims the Lamp diligently , and fits it to burn , but poures no Oyl into it . As we understand even most necessarie things in vain , except we love them : So blinde love ( which alone in effect , the bellows of loud , but windie perswasion kindles in the brests of many ) avails nothing , where knowledg guides us not in our way . The fewest of them that ask good counsell , do mean indeed to follow it . Some ask counsell onely in good manners , and to make shew of respect to friends : Others for a colour , that they did nothing , but having first heard , what such and such ( it may be , wise and godly ) could say about it : And not a few , though they pretend to ask , yet indeed intend rather to give counsell ; that is , to have the courses allowed by others , which they themselves affect . A man may have divers ends , in requiring the adviee of others , and all of them honest , and lawfull ; provided he alwayes keep his heart free to receav either information , or confirmation , or reformation from others , upon good ground . Three sorts of men though standing most in need of counsell , are many of them most uncapable of it . First , They in great prosperitie ; Secondly , They in extream affliction ; And thirdly , Such as are weak , and simple . They of the first sort are , for the most part , high minded , and lifted up in themselvs ( Nabal-like ) above the good counsell of other men , presuming , that they are able enough to direct themselvs . The second are commonly either obdurate , or melted in their miserie ; like Wax , either too hard to receav ; or too soft to retain any impression , as the Israelites for anguish of Spirit , harkned not unto Moses the messenger of their deliverance . The third are partly uncapable of advice , through simplenesse ; and partly suspitious , either lest they should be circumvented by their friends close-minding their own ends ; or els thought weak , and too simple to govern , and manage their own affairs : by which prejudice it comes to passe , many times , that they become wilfull , and headie ; because they would not be thought simple , and unable to direct themselvs . It is a rule , wherein many wise men have agreed , that it is more available for the Common-wealth to have an evill Prince , and good Councellors , then a Prince good , and vertuous , with corrupt Councellors about him ; for that , it is more like , that one should be bettered by many , then many be corrupted by one . But the mischief is , that such as are nought themselvs will make choyse usually of such Councellors as themselvs are , rather to flatter , then better them : as contrariwise , the good commonly , will chuse such , as may further them in goodnesse . When a thing verie inconvenient , and absurd is propounded to us , it is not best alwayes to manifest any great dislike ; though we both have it in our selvs , and our reasons for it , never so present : except either urgent necessitie presse a sudden , and violent stop of the matter ; or that we have to do with him , whom we know we can oversway , by our reasons , and authoritie : lest by that course our friend take occasion to withdraw himself , and to conceal his affairs from us , and so to steal miserie closely , and , it may be , suddenly also , if he be bent upon his course ; for fear that our importunitie should bring hindrance to his purpose . But it is best , at first , to put off the thing , and to provoke to further consideration , and so to gain time , with some small manifestation of dislike for the present ; thereby , as it were , pointing , and making way for our after more vehement disswasions . By which course we shall have our friends both ear , and heart more open to receav advice from us ; as conceiving , that we neither are forward to crosse his designe , nor caried against him , or it , in passion , contempt , or unadvisednesse . CAP. XXI . Of Thoughts . MEn say , Thoughts are free , and pay no tribute : and this is true being understood of mens Custom-houses , where they cannot be searched , but as they bewray themselvs by some outward signe , either word , or work . But so much the more watchfull we had need to be in our selvs , over those close commodities , lest we willingly feed a filthy , though secret sinck within us ; which in time will shame us before men , as it stinks in the mean while , where it is , in the Nostrils of God ; and men for it . Besides , if we do evill in word , or deed , men may help us , either by contrarie examples , or friendly reproofs , or hatefull upbraydings , or just punishments : but against sinfull , and unsanctified thoughts we have no help but from God alone , and our selvs , by his grace ; to whom alone they are known . Everie thought of evill is not an evill thought , but onely such as to which we adjoyn either consent of will , or , at least , delight of affection . For besides the thoughts of , or about evill , which are either in pure speculation , or naturall consideration of the thing , or with aversenesse of affection from the matter thought on ; there are thoughts meerly by suggection from Satan ; who being a Spirit , and having such affinitie of nature with our Spirits , and Souls , can unite , himself , in his suggestions , with our imagination , after a manner by us unconceavable ; and offer unto us thoughts of great evill : which yet we may by grace so resist , as that they are to be accounted his sin , and our crosse onely , who are constrained to bear such temptations ; as we are compelled oftentimes to hear , and bear the ill counsell of wicked men his Instruments , with sin in them , and grief in our selvs ; but without our sin , if we no way hearken unto them : yea with commendation , both in the one , and other , in the victorie of Faith which we obtain over them . Indeed we are too readie to receav such suggestions ; as tinder is to take fire ; specially being subtilely fitted by Satan to our speciall inclinations , and occasions : and so must be more carefull either to prevent them by nourishing in our selvs an abhorring of them ; or to quench them if they arise , by the stream of Holy meditations running in our hearts . They whose words , and deeds are faultie , and evill , and yet plead their good hearts towards God , are like malefactours , who being convinced of theft , or the like naughtinesse , by plain evidence , to their faces ; do appeal to the testimonie of such persons for their purgation , as they know cannot be found . If the hearts of such men could be seen of others , as their works , and words are , they would appear worse then they ; as they do to God who seeth them . There is no evill in the mouth , or hand , which was not in the heart first , as the stream in the Fountain : Neither can the flesh be corrupted , except the mind be corrupt first . Men judg of our thoughts by our words , and actions : but God of our words , and works by our thoughts ; accounting the thing whether good , or evill , as done in his sight , if once it be resolved on in the purpose of the heart ; Thus Abraham offered up Isaack by Faith ; and Iudas did that which he meant to do . And as God judgeth of us , and of our doings ; so ought we to do our selvs . The thoughts of the righteous are righteous . And by these , good and evill men are best and trulyest differenced one from another : Whereas all outward works ly common ; and are many of them oft exercised equally by good , and bad . No outward works are so good , but Hypocrites have done them , at times : And few , or none so evill , but some godly haue at some times ( by temptation ) faln into them . But how alike soever the outward faces of such sinfull actions be ; the difference is great in the heart of the doer , and is so seen of God to be at the verie time of the doing ; and by after and better fruits in their time , so manifested unto men afterwards , to have been at that time , when in the outward evill act no such difference could appear . But our onely comfortable course , and that by which our hearts are assured before the Lord , is , to provide , that in them may run constantly so strong a stream of holy purposes , and setled thoughts , as may both overbear the contrarie current of our flesh , and lusts ; and also carrie with it our outward man to all good , and godly practises . CAP. XXII . Of Speech , and Silence . MAn is endowed above beasts , especially with reason , and with speech to uttet it : without which , his reason , how deep , and profound soever , were little more profitable unto others ( nor many times to himself neither ) then a Spring hidden in the ground . Hence the tongue is called the Index of the mind : and as by the Index we know what is in the Book ; so do we by the speech what is conceaved in the heart . Out of the aboundance of the heart the mouth speaketh . And so readie is the passage from the heart to the tongue , as that what is conceaved in the one is usually brought forth by the other : neither doth any outward thing so soon bewray a man , as his words . Though Iacob brought his Brother Esaus hands , and neck , and meat , and sauce , and smell , to his Father Isaak ; yet could he not bring his tongue and voyce : And though a man put upon his hands the Gloves of dissimulation , and the Shoes upon his feet , and mask his face never so cunningly ; yet can he hardly so tip his tongue , but , in a short time , a wise man will discover him , & discern whether he be good , or bad ; specially whether he be wise , or simple . Great is the affinitie between the heart , and mouth : And so the Second Person in Trinitie is not called the Work , but The Word of God. Salomón in his Proverbs compares the speech of a wise , and righteous man to a Tree of Life , and to a Fountain of Life , and to many other pleasant , and profitable things . Which must teach both them that speak to preserv pure that Fountain , and to prune , dig about , and manure , with all diligence , that Tree ; that it may bring forth fruit to the hearers : And so must it teach them that hear , not to neglect that benefit , but to admit , and receav the words of truth , and wisdom , as seed , by which they also may conceav , and bring forth good fruit . A word spoken in due season is like Aples of Gold in pictures of Silver : And so a wise man must provide , that his words be not onely Gold for their worth , but also framed to silver-like opportunitie : There being a time when nothing , a time when something , but no time when all things are to be spoken . That which is generally spoken of a blessed man , that he is like a Tree that brings forth his fruit in due season , may specially be applied to the aples of the tongue , and fruit of the lips . For the bringing forth of which , he that can observ and take a due season , shall as effectually promote his purpose , as he that takes his pull at the Bell-rising . A fool will utter all his mind , and is readie to burst , if he speak not whatsoever he thinks : But a wise man will keep a word for afterward : and will neither run before , nor neglect ; but follow opportunitie . Want of wisdom makes men commonly too forward in speaking , and over-much wisdom too backward . As the Bird oftens flyes away , whilst the Fowler still seeks to get nearer , and nearer her : so doth golden opportunitie many times , whilst we wait too long for better , and fitter passage for our speech . It is better then to take a reasonable good opportunitie presenting it self , then to adventure the losse of all by wayting still for a better . He that takes up the time ( specially wise , and godly men being in the companie ) with unprofitable ( how much more , with ungodly ) speech , besides the account which he must give to God for everie vain word , that is , for evere word not some way or other , profitable ; greatly wrongs the whole companie , in hindring the speaking , and hearing of better things by his vanities ; which are like ill humours filling the stomach , and taking from it both appetite of , and benefit by better meat . Let not thy speech , saith one , be vain , but such as servs either to counsell , or to perswade , or to comfort , or to direct : And the Apostle more Divinely , Let no corrupt communication come out of your mouth , but that which is good to the use of edifying , that it may minister grace unto the hearers . He that doth this , is Gods Minister , in his place ; and hath his part in the honourable prayses of that wise King , into whose lips grace was poured . He that can rule his tongue ( considering how unruly an evill that little member is ) is able also to bridle the whole body , and is a perfit , and entire man , and he to whom no Christian dutie is impossible . This he that cannot do , though he seem religious , both to himself , and others , deceavs both ; and his Religion is in vain . If this rule were well minded , and rightly applyed ; either more would bridle their tongues , or fewer seem religious to themselvs , and others then do . Many affect speaking in an imperious and commanding accent . Some out of familiar boldnesse with friends : But such may easily be more bold then welcom , if they have not both good knowledg of , and interest in their so commanded friends . Men write to friends , Yours to command , and offer their service : But they that will take all , either in substance , or ceremonie , which their friends offer , will wearie them in time . Some fools also affect masterfulnesse in speech , specially with underlings . And of them I have known some so swoln in the mouth , as they have thought , that if they gave their Servant a better name , then Sirra , or Boy , they lost of their authoritie . There are also which love to snarl , and use surly , and currish speech , especially towards inferiours , or equals either . It is pittie such are not over some great mens Dogs , to order , and govern them . Such become unsociable , and burthensom , and abuse the singular benefit of God , and Nature ( the tongue , and speech ) bestowed on men for the mutuall intercourse of their reasonable conceptions , and preservation of humain societie . On the contrarie , besides other benefits , there is nothing , by which men may at so cheap a rate purchase good will , especially at their hands , who are of a lower rank then themselvs , as by kind , and respective language : which made Titus Vespasian say ( as he also proved the good of it by experience , gayning the opinion , and name of The darling of man-kind ) that A Prince should never send away any petitioner discontented . And , albeit , as the saying is , Fair words make fools glad ; yet so do they wise men also . Good language ioyned with reall performance , is as a pleasant sause to wholesom meat . Without performance , where abilitie is wanting , it ought to be as acceptable ( though it stand us not in so good stead ) as if the thing we desire , were done for us : and in that case we should account of good words , as Diogenes did of his wortles , which were for sause to other meat ; and for meat , when he had no other . And even where men fayl us in that , which both they are able to perform , and we have reason to look they should ; better we receav from them good words , then otherwise : seeing they carrie with them some appearance of respect to him , to whom they are used ; whereas the contrarie cast withall contempt upon his person ; which is more grievous to most men , then a moderate disappointment in their suit . Words are like Cloathes , used first for necessitie , after for convenient ornament , and lastly for wantonnesse . Neither do harlots more strive to inveagle fools by wanton tricking , and trimming themselvs ; then do fawning Oratours , and word-wise men , to allure vain hearers , and readers ( who , as one saith , had rather be strewed with flowers , then fed with fruits ) by curious , and affected forms of speech . Such deserv ( though they oft get a better ) the reward of the Harper , whom Dionysius pleased with hope whilst he pleased him with singing : and there an end of both . And truly I know few things by which men are either more puffed up in themselvs , as Theodoret taxeth Chrysostom , or purchase from others with lesse desert , greater opinion of excellencie , then by curious and affected eloquence , whether in pompous , or plausible speech , without weight of matter . This is vanitie in all subjects , and in Divine matters , profanenesse : And so the truly learned Apostle professeth , that his Preaching was not with perswasible words of mans wisdom , but in demonstation of the Spirit , and power ; that the Churches faith should not stand in the wisdom of men , but in the power of God. He that ( without sound information of judgment going before ) is either by eloquence , or earnestnesse perswaded to the liking of any course ; will , if he meet with an opposite Oratour more eloquent , and vehement , then the former , be as lightly disswaded from it , and perswaded to the contrarie . As a woman over-curiously trimmed , is to be suspected ; so is a speech . And indeed he that goes about by eloquence , without firm ground of reason , to perswade , goes about to deceav ; and he that suffers himself so to be perswaded , is willing to be deceaved . I may , and will do some thing for importunitie of speech , but if I like any thing the better , I follow passion , and not reason . He is rightly eloquent , who observing decorum , and tempering his stile according to his person , can speak fitly , fully , and eloquently of all things ; temperatly of mean things , and weightily of matters of importance : and not he that can magnifie his mouth above measure , and the weight of the matter ; and draw Hercules his hose upon a childes leg ; which the wise King counted no matter of commendation . And besides affectation , in which men strain the strings of their eloquence , to make persons , or things as good , or bad ; or as great , or small , not as they are , but as the speaker can ; I have known some by an abused benefit of nature , and art , so impotently eloquent , as that they could hardly speak in prayse or disprayse of person , or thing , without doubling , and trebling upon them superlative synonomies of honour , or disg●●●e . Such Oratours would make notable market-folk , in crying up their own wares , which they meant to sell ; and in making other mens , which they would buy , double nought . Both length , and shortnesse of speech may be used commendably , in their time ; as Mariners sometimes sayl with larger-spread , and sometimes with narrowergathered Sayls . But as some are large in speech out of aboundance of matter , and upon due consideration : so the most multiply words , either from weaknesse , or vanitie . Wise men suspect , and examine their words ere they suffer them to passe from them ; and so speak the more sparingly : But fools pour out theirs by talents , without fear , or wit. Besides , wise men speak to purpose , and so have but some thing to say : The other speak everie thing of everie thing , and thereupon take libertie to use long wandrings . Lastly , they think to make up that in number , or repetition of words , which is wanting in weight . But above all other motives , some better , some worse , too many love to hear themselvs speak ; and imagining vainly , that they please others , because they please themselvs , make long Orations , when a little were too much . Some excuse their tediousnesse , saying , that they cannot speak shorter : wherein they both say untruly , and shame themselvs also : For it is all one , as if they said , that they have unbrydled tongues , & inordinate passions setting them a work . I have been many times drawn so dry , that I could not well speak any longer , for want of matter : but I ever could speak as short , as I would . Some have said , that hurt never comes by silence : but they may as well say , that good never comes by speech : for where it is good to speak , it is ill to be silent . Besides , he that holds his tongue in a matter that concerns him , is accounted , as consenting . Indeed lesse hurt comes by silence , then by speech ; and so doth lesse good . Some are silent in weaknesse , and want either of wit to conceav what to speak ; or of courage to utter what they conceav ; or of utterance , where the other defects are not . They of the first sort are not desperately foolish , seeing they are sensible of their own want ; which is half the way to mending it : there being more hope of such a fool , then of a man wise in his own conceipt , that is thinking himself wiser then he is . Besides , such have the wit to cover their folly ; and a fool whilst he holds his tongue , is accounted wise : whereas a bab●ing fool proclaims his foolishnesse . For the second , though it be a miserie for a man to be compelled to keep silence , when he would speak : and that the prison be strait , where the verie tongue is tyed , yet he wants not all wit , who can for fear of danger hold his tongue , and not make his lips the snare of his Soul. Some again are silent in strength of wisdom , and others of passion . As deep streams are most still ; so are many , of deepest judgment ; through vehement intention of mind , upon weightie , or doubtfull matters ; whereas the shallower are lowder , and more forth-putting . And here the testimonie which Spintharus gave of Epaminondus hath place , that he met with no man in his dayes , that knew more , and spake lesse . Again , in some , vehemencie of passion , and affection dams up the passage of speech . The grief is moderate which utters it self ; that which is extream is silent . So Absolom hating his Brother Amnon to the death , spake neither good , nor evill to him . Lastly , there are who can bridle their tongue in discretion ; and know , not onely how to take the time to speak , but also the time to keep silence : which surely is no small commendation in a wise , & able person . And this the Phylosopher knew well , who , when all the rest of his fellows ( being ech to present the King with some notable sentence , or other ) were forward to utter everie one his ware , desired of the Kings messenger , that it might be certified in his name , that he had skill to hold his peace , when others were forward to speak . CAP. XXIII . Of Books , and Writings . WRiting is the speech of the absent : and even he that gives a writing into the hand of another , to be read by him ; thereby , after a sort sequesters his person from him , and desires to speak with him being absent ; and that to his advantage , if his personall presence and speech may endanger either contempt , or offence . The Lord God in providing , that the Books of Holy Scriptures should be written , effectually commended the writing , and reading of other Books touching all subjects , and sciences lawfull , and lawfully handled . For though the difference be ever to be held between Divine , and humain writings , so as the former may worthily challeng absolute credence , and obedience , as breathing out onely truth , and godlinesse ; whereas the other are not onely to be learned , but judged also : yet even in humain writings , the truth in its kind , is taught commonly both more fully , and more simply , and more piously , then by speech . For howsoever the lively voyce more pierce the heart , and be apter to move affection , and that to the receaving of truth , and goodnesse not onely by love , and liking , but by Faith also , and assent ( for Faith comes by hearing , and hearing by the Word of God ) : yet men seldom take either the pains , or time to lay down things in speech , which they do for publike writings : neither can any possibly either have the obportunitie to hear the tythe of that which he may read for information , or take the time for the full understanding of things remarkeable spoken , which in private reading he may do . Besides , men are commonly in their writings both freer from passion in themselvs , and from partiall respect of others , then in their speeches . And hence it comes to be said of dead men , that they are the best councellors ; to wit , in their Books , wherein they are freest from affection one way , or other . Lastly , though the Father found some in his time , who because Christ had said , Thou shalt not swear , thought they might do that in writing , which they might not do in speech ; and confirm Idolatry with their hand , so they professed it not with their tongue : yet it is usually found otherwise ; and that men are , or would seem to be more religious in writing , then in speech . Who ever shall finde a black-mouthed blasphemer cursing , & swearing in his Books ? though in daily speech he scarse utter ten words without oath , or execration . Yea are there not many , who by the glosse of pietie cunningly set upon their writings published to the World , steal the opinion of pietie , & vertue from strangers , and those that know them not ; whose ordinarie conversation in word , and deed to them that are acquainted therwith , proclaims them no better then verie Atheists , and Epicures ? I ad , even touching conferences , and disputations of purpose appointed , and used , for light of truth ; that though they may be , and are singularly profitable for that purpose , to a modest , and tractable disposition , which will as well hear , as speak ; and be as readie to learn truth of others , as to teach it them : yet to men of more unquiet , and stiffe spirits , the reading of Books is a course far more convenient for information : For that therein will not be the provocation to inordinate anger , and passion , which in speech oftens falls in . Besides , he who comes to dispute , comes specially to shew the truth to others : but he that comes to read an Authour , comes specially to learn something from him , for the most part . Great care is to be taken , and circumspection used in writing of Books ; not onely ( though specially ) for conscience of God ; but also because the Author therin exposeth himself to the censure of all men , and those not onely then living , but also to be born , when he is dead , and rotten . And under their censure he comes , whether he be wise , or foolish ; learned , or ignorant ; of sound , or of corrupt judgment : and in part therewith , whether of vertuous , or vitious disposition . He that commits any thing to writing gives men a Bill of his manners : which everie one that reads may put in suit against him , if there be cause , in the Court of his own heart , and neighbours ear . Some through extream diligence are devourers of Books , & of infinite reading : in whom if there be found any answerablenesse in memorie to retain , judgment to dispose , and wit accordingly to improve things read ; such persons prove singular . But this is rare by reason of the different temper of the brain requisite for such furniture . Some are of great reading , but of so slipperie memorie , as they are like Water-conduits , which what they continually receav in at one end , they let out as fast at the other . Some again are meer Ind●xes , serving for nothing but to shew , where , and in what Authours , things are to be found ; by benefit of their strong memorie . There are also of those great Book-men , that know better the most other mens judgments , then their own , in matters of controversie , through injudiciousnesse , or irresolution ; and if they come to settle upon any rather opinion , then perswasion , it is commonly according to the last Bool which they read . It is best for ordinarie capacities to travell in some few Books ( though by occasion they may step into many ) and the same picked by good advice , of unpartiall , and experienced men ; and those throughly to digest , and discourse upon ; as it is best for weak stomacks to eat of few , and wholesom dishes : Which may also be done for further use , extention , and applycation , then the Authour himself conceaved , or at least , expressed . And though Lucilius wished , that his Books might be read neither of men verie learned , nor altogether unlearned ; lest the one should understand nothing , and the other more then he intended : Yet indeed he reads a Book ill , that understands not something more either in , or , at least , by it , then the Authour himself did in penning it . As the maladies of the minds of many have been cured by reading of Books ; so have the diseases of the bodyes of some , and those such as wanted no other Medicines ; if we may beleev Histories : As of Alphonsus King of Spain , by reading of Livy ; and of Ferdinand King of Sicily , by reading of Quintus Curtius . The cure is both more common , and more excellent , which the reading of the Holy Scriptures affoard . CAP. XXIIII . Of good intentions . A Good meaning no more sufficeth to make a good action , then a fair mark doth to make a good shot , by an unskilfull Archer . This hath been fully verified in the Iews , who out of no lesse good end , then the zeal of God , and desire ( such as it was ) to do him pleasing service , persequuted Christ , and his disciples to the death . What intention could be better , or action worse ? We must not therefore take the sanctuarie of fools by good meanings , without knowledg : but first setting our faces towards heauen by meaning well , must further so far honor God , and humble our selvs unto him , as to resigne our whole man also into his hands , to be guided by him in the way thither : joyning our prayers with his , who had lesse need to fear stepping aside that way , then wee , and yet said , With myne whole heart have I sought thee ; o let me not wander from thy commaundements . And yet albeit a good end alone suffice not ; yet there is nothing eyther good , or tolerable without it , no not though it have never so good successe . Although the good meaning excuse not wholy yet the evill wholy condems . This good intention and end is the first , and last in everie lawfull action . It is the first , and that which sets the agent awork to do what he doth , whether working reasonably , or naturally . It is the last , ( and so the best ) and that at which he ayms , as the perfection of his work . And this , where it is found God so much regardeth , as he sometimes prevents an evill action in him , in whom he sees a good intention ; as is to be seen in Abimele●k king of Gerar , whom God kept from sinning against him , and suffered not to touch Sarah Abrahams wife , because he had taken her into his house , in the integrity of his heart . Sometimes also God rewards the good purpose , yea though he refuse the work intended , as incompetent , for some speciall cause ; as in David , when he would haue built the Lord an house . Alwayes , he that means well , yea though the work be evill , which he doth , makes the divell ( after a sort ) serv God in it . He that doth that which is good in it self for an evill end , makes God serv Sathan : He that doth that which is evill for a good end , makes Sathan therein ( though not warrantably ) serv God ; as the means serv the end . And considering how litle truly-good-doing there is amongst men , in comparison ; it were well there were more good meaning , yea though it were without knowledg . By which both fewer mischeifs would be done , & they that are done would therein be lesse heynous . We measure things ( sayth one , and it is true , in a respect ) by the ends of goodnes ; and so better misse , and we shall misse lesse , in the means , then in the end . He who hath the mark in his ey , and aymes at it , will hardly misse so much , as he that takes a wrong mark to shoot at . And for true goodnes ; He who gets this generall grace , to have his heart indeed , and seriously bent upon the course of piety towards God , and innocency towards men , the Lord wil not so far suffer to erre in his way , as to misse of heauen in the end , notwithstanding his particular aberrations of humayn frailty ; which God will cover under the veyl of his rich mercy , by the persons sincere fayth , and generall repentance . CHAP. XXV . Of Means . MEans are so called of the middle place which they hold , betweene the efficient and finall causes ; serving the one for the furthering , and atcheiving of the other . And so all creatures , whether persons , or things , come under this account , in respect of him , from whom , and for whom all things are . God is able without meanes to doe whatsoever work of power he doth , or can doe by them : and the reason is playne , for that he both creates , and provides the meanes ; and also giues the blessing upon them , by which they are avayleable . Neyther ( if we minde it ) hath the Lord ever done greater workes then those , which the hand of his power hath wrought eyther immediately ; or by meanes very weake , and feeble ; which being improved by Gods omnipotency haue produced wonderfull effects . Thus God and froggs could plague Pharaoh and all Egipt : So can the H. Ghost and simple preaching make men wise unto salvation . God often useth meanes verie weake and base , not because he wants better ; but partly for his owne glory : as first for the glorie of his goodnes , that being so mightie , and excellent in majestie , he will vouchsafe to imploy them : and secondly of his greatnes , in bringing to passe what he will by them , as he tould Gedeon , the people were too many for him to saue Israel by . when men make wars they ge●t the powerfullest helps they can , therein bewraying their owne weaknes : whereas God , on the contrary wanting no mans help , oft times makes choyse of weake meanes , as needing none : Partly , the Lord doth this for the means themselvs , that they which God so farr honours , specially for good to men , should not be despised : and partly for others ; that none should be overmuch affected with , or to them . To trust to means is Idolatry : to abuse them , want of wisdom , or of conscience , or both : to neglect them , eyther desperatenes , when a man is without hope of good by them ; or presumptuous tempting of God , when he expects good without them ; or sloath , when he will not trouble himself with them . With all which , unthankfulnes to the Lord is joyned , who provides them as helps against our infirmities : and therewith profane sawcines also , if with the contempt of the means which we have , we long after such as we have not ; as did the Israelites in the wildernes , in loathing manna , and lusting after flesh ; and the Iewes in despiseing Christs miracles upon earth , and desiring to see a signe from heaven of him . We must then ( as one sayth ) mingle our owne sweate with faith to make a sweete odour withall to God. For though his power be not bound to means , yet his will bindes us to such , as he in mercie affoardeth ; partly as helps of our fayth , which need such glasses wherein to see Gods helping hand ; and partly to exercise our obedience ; and partly to stir up our diligence . And this we must do the rayther , for that when God purposeth good to , or by a man eyther , he commonly provides him means accordingly : which , when opportunity servs , he expecteth he should use , in good conscience , for atteyning to the good unto which they , as it were , lead him ; which to neglect , is to disobey a kynde of reall calling from God. In the carefull use of naturall means we shew most wisdom , and that we are not like beasts without understanding : and of supernaturall means , prayer , and the like , the most grace : and that we are not as men which know not God. A man must be sure in his most carefull use of means alwayes to bear in mynde the end for which he useth them ; that he be not like the messenger , who so myndes his way , as he forgets his errand ; To sever the means , and end to which they lead ordinately , is vanity , in all courses : in divine matters , mere madnes . He that sinning without repentance , looks to escape hell , separates the end from the means : He that without fayth , and obedience lookes for heauen , separates the means from the end , which he aymes at . Both would pervert Gods word , and work of providence . CHAP. XXVI . Of Labour , and Idlenes . GOD , who would have our first father , even in innocency , and being Lord of the whole world , to labour ( though without payne or wearisomnes ) in dressing the Garden ; and when he had sinned , to eat his bread with the sweat of his brows , would haue none of his sinfull posteritie lead their life in Idlenes ; no nor without exerciseing themselvs diligently in some lawfull calling , or other . I say diligently : For as poore men play for recreation , now and then : so do rich men work . But that sufficeth not . For God who hath in the naturall body appointed unto every member its office , and function , which it is constantly to exercise ; would have no member in any societie , or body of men ordinarily unimployed . Neyther doth that man ( how great , or rich soever ) keep a good conscience before God , who makes labour but an accessorie , and not a principall , and that which takes up his ordinarie tyme. Man is borne to sore labour , in body , or minde , as the spark to fly upward . In heauen is onely rest without labour : in hell , restles payn and torment : and as sin makes the earth ( which is between both ) liker to hell , then heauen ; so God for sin hath given to the sons of man soar travail to afflict them upon earth . And that in most wise , and gratious providence , considering the mischiefs that come by idlenes : as , The weakning of the endowments of nature ; whereas labour brings strength to the body , and vigour to the mynde : yea the consumption of grace , as rust consumes the iron for want of using : yea , whereas idlenes brings bodily poverty like an armed man : it brings not onely spirituall povertie in graces with it , but withall , a legion of vices , like so many armed divels ; puffing up the flesh with pride , and makeing the heart Sathans anvile , ( who is commonly least idle , when men are most ) whereon to forge a thowsand vanities , and sinfull lusts , as having a fit opportunity to perswade men to doe evill , when he findes them doing nothing ; that so they , who will not sweat in earth , eyther with the labour of the hand , or heart , ( though king Alphonsus sayd that God , and nature had given kings hands as well as other men ) might sweat in hell : and that if they will not bear their part in the payns of men , they might partake in the payns of the Divils . Whereas , on the contrary , if we doe that which is good , and well done , though with labour , and paynefulnes ; the labour is soon over , and gone , whereas the goodnes and reward thereof remayns behinde . Proud folk despise labour , and them that use it : And so it would be thought by many , far meaner then Iosephs brethren ) a disgracefull question to be asked , as they were by Pharaoh ; Of what occupation they were ? And this difference I have observed , for the matter in hand , that whereas in plentifull countryes , such as our own , it is half a shame to labour : in such others , as wherein art and industry must supply natures defects , as in the country where I haue last lived , it is a shame for a man not to work , and exercise himself in some one or other lawfull vocation . And , in truth , there is more comfort to a good man in that which he gets , or saves by his labour , and providence , and Gods blessing thereupon ; then in that which comes to him any other way . For he considers it not onely as a fruit of Gods loue , but withall , as a reward of his obedience unto Gods commandement of labour and travayl to be undergone in this world of the children of men . It is a blessing upon every one that feareth the Lord , and walks in his wayes , that he shall eat the labour of his hands . And , he that without his own labour eyther of body or mynde , eats the labour of other mens hands onely , and lives by their sweat , is but like unto lice , and such other vermine . Let every godly Christian , in his place , say with Christ , I must work the works of him that sent me , while it is day : the night cometh when no man can work . Longa quiescendi tempora fata dabunt . It is a great blessing , when God gives a man grace , and wisdom to take payns about things first lawfull , and secondly profitable . The diligent in evill are but like the divill , who compasseth the earth , and that like a roaring lyon , seeking whom he may devour . Such do best , when they do least . The life of others is i● quieta inertia , buesying , and oft times troubling both themselvs , and others , with things altogether unprofitable ; like the kings of Egipt in building their Pyramides , to the mispending of their own mony , and peoples labour . I have known divers , that with the tithe of the study , and payns taken by them , had it been rightly improved , and to profitable uses , might have benefited both themselvs , and others far more , then they have done , with all their diligence , and that with good meaning also . Labour spent upon things eternall must not be counted lost , or too much : seeing temporall things of any worth are not usually obteyned without it . And surely , if heaven , and happines could be had with so litle payns and trouble , as the world reckons ; it were strange , if they were worth the haveing . And yet how many might obteyn the pearl of Christ promised with lesse payns , then they take for earthly and transitory things , which yet oft times they are disappointed of ? yea , I add , then many take for hell , which their wickednes brings upon them unavoydably ? Labour not for the meat which perisheth : but for that meat , which endureth unto eternall life , sayth Christ our Lord. CAP. XXVII . Of Callings . THE effectuall calling of a Christian is that by which the Lord first differenceth actually , and in the person himself , the elect from the reprobate : and by which the called approacheth , and draweth nigh unto God that calleth him : and that takes away his sin , which separated betweene the Lord , and him ; both by justifying , and sanctifying him . This generall calling of a Christian is incomparably more excellent , and honourable , then any particular calling , and state whatsoever . By it we are blessed with all spirituall blessings in heauenly things both for grace , & glory . It alone is properly an holy calling , hallowing all other callings : which also are so far lawfull , and lawfully used , as they further it ; and not otherwise . If the excellency of it were well weighed , & rightly prized , no man honoured therewith should be thought worthy to be despised for any other meannesse ; nor without , it to be envyed for any other excellency how glorious soever in the worlds ey . These two mayn priveledges of Gods providence the elect before their effectuall calling are made partakers of , aboue others . The former that into what other , or howsoever otherwise greivous sins they fall , yet they are kept by the power of the Lord , from sinning against the Holy Ghost , of which there is no forgivenes : And this the Apostle insinuates , where he testifyes of himself , that before his calling by grace , he was a blasphemer , and pers quuter ; but doing it of ignorance , in unbeleif , he obteyned mercy : which if he had done of malicious knowledg , he could not possibly have done . The second priveledg is , that though such a man may fall into great dangers , so as there is oft but a step between him and death ; yet still God will rescue , and keep him alive , till he be effectually called to the participation of his grace in Christ : witnesse the Iaylour in Philippi . God calls a man actually in tyme , as he hath chosen him in his eternall decree ; that is , as he hath purposed to call , and save him in due tyme. And if there be a particular , and effectuall calling of some above others , then was there undoubtedly a particular election , or purpose from eternity in God so to do : except we will say , that God doth that in tyme , which he did not from eternity purpose to doe . And if the Lord work no otherwise in calling of any to the grace of Christ , then by outward means , and motives , so leaving them , as some say , to the freedom of their will to determine it self by chusing , or refuseing the grace offered in the gospell ; then are many wicked men , so liveing and dying , more bound to the Lord for his work of grace towards them , then are divers his holy , and faythfull servants . The reason is , because many of the former have been made partakers of the outward means , and motives of grace , in preaching of the gospell , godly examples , and education , in far greater measure , and more ample , and excellent ; then many of the latter have been : Neyther are the true servants of God , by this doctrine , to go so far in humble thankfulnes to God , as did the prowd Pharisee in the Gospell ; who thanked God , that he was not like the Publican , and other sinners . For whatsoever els they have cause to thank God for ; by these mens gospell , they have cause to thank themselves , and not God , that they are not like other men , who haue been made partakers of as great , and ample outward means , and provokations of grace , as they have been . A lawfull calling is necessarie for every lawfull work : the generall calling of a Christian , before we can perform any Christian work aright : and so a particular calling to this , or that state of life , before we perform the works thereof . The inward calling is requisite in regard of God , who knows the inwards of the man , and with what heart , and affection he undertakes any state , or action : so is the outward also , because God is the God of order . Also , when a man knows himself to be orderly called to a condition of life , he both sets himself more chearfully , and roundly to the works thereof , wherein he is assured he servs Gods providence by his order , and appoyntment : and with fayth expects a blessing from God upon his endeavours in that course of life , in which his hand hath set him ; and with all , bears with comfort the crosses befalling him therein : as wee see in David ; whose sheild of comfort against all darts of danger was , that God had selected him unto himself , and annoynted him his king upon Sion the mountayn of his holynes . Litle account is made by many of a lawfull outward calling : whereas indeed it is that alone , by which all states ( save those that are naturall , and so are subject neyther to election nor change ) are both constituted , and continued . For what makes him , who yesterday was none , to day to be a magistrate in the common wealth ; minister in the Church ; steward in the family , or any other officer , or member in any orderly society , but an orderly outward calling by them , who have lawfull authority to confer that state upon him ? This being neglected opens a gap to all confusion in all states . The gifts of a man enable him to his office ; his grace sanctifyes both the gifts , and office to the person ; his inward calling perswades his heart to undertake the outward in desire to glorify God , and in love to men ; his exequution of it in the works thereof presuppose it ; and testify his faythfulnes in it : but onely the outward orderly calling confers the outward state , and condition of life . Abilitie for a mans calling is greatly to be desired for many reasons . For , first , it is a thing well-pleasing in Gods sight , specially in the most serviceable courses of life , as we may see in Salomon , who being called to the state of a King , desired above all other things , kingly endowments , and therein pleased God greatly . Secondly , He whom God calls to a place , or sets over a busines , he enables accordingly ; as he did the same Salomon , being set over a people many in number , as the sand by the sea shore , with wisdom , and largenes of heart , as the sand by the sea-shore . Thirdly , It is great case to a man , when he is mayster of his place , and course , and able to play with it : otherwise , if he be compelled to strive continually with it ; it will both make his life burthensome ; and force him at some time , or other , to let fall the works thereof , as unable to weild it . Yet if such a one be willing , and able to bear it out , it is a good way for him to grow to great perfection , by daily improveing his abilitie to the full : as Milo by using to bear a calf every day , proved able to bear him , when he was grown an oxe . Fourthly , It is an honour to a man to be excellent in his faculty , yea though it be mean in it self . And so men excelling in mean trades , or callings are more regarded , then those who are mean in more excellent faculties . One sayth truly , that even plowmen and sheep-heards being excellent are applauded . Lastly , the unskilfulnes of the artisan dishonours the art it self how excellent soever , in the eyes of many : although in reason it should not so be ; seeing that the more excellent any profession is , it finds the fewer , whose worth can answer its excellencie . Although callings most usefull , and necessarie , are most despised by prowd folks ; both because they are ordinary and common ; and followed by mean , and ordinary persons : yet it stands with a good conscience to provide , that our course of life be such , as in which we benefit humayne societyes . And an uncomfortable thing it is to him , that hath any either feare of God , or love to men , to spend his dayes , and labour in such a course , as by which more hurt then good comes to the world . It is a good and godly course for a person diligently to read , and seriously to meditate upon such places of holy Scripture , as concern his , or her speciall calling : as , for the magistrate diligently to read Deut. 1. 16. &c. the minister 1 Tim. 3. and so for husband , and wife ; father , and childe ; mayster and servant ; and the rest : that by so doing we may both more fully learn , and better remember , and conscionably practise the particular duetyes , in which God would have us exercise our generall christian graces . CHAP. XXVIII . Of the use , and abuse of things . WE are said to enjoy God alone , and to use the creatures : because we are not to rest in them ; but in God onely , to whom we are to be holpen by them . And of the things which we use , some of them we must use , as though we used them not : others , as though we used them . The World , and all things serving for this life , we ought to use with a kinde of indifferency , and without setting the affections of our hearts upon it , or them , how busy soever our hands be about them : spirituall good things , on the contrary , and which concern our eternall happines , we ought to use , as using them indeed , with all earnest bent of affection upon them ; and as not suffering our selvs , at any hand , to be disappoynted of the fruit of them . God ( sayth the wise man ) hath made every thing beautifull in his time : and indeed , every thing is good for something : ( I mean every thing that God hath made ; for there are many vayn and leaud devises of men , which are truly good for nothing ) as , on the other side , nothing is good for every thing . And hereupon Prometheus told the Satyre , when he would haue kissed the fire , upon his first seeing it , that if he did so , it would burn his lips , as not being for that use , but to minister heat , and light . Some things alwayes bear , as it were , their use on their backs , and cause also the right use of other things , where they are found ; as the sanctifying graces of Gods spirit , which yet some use more fully , and faythfully then others ; and this is also a grace of God : whereas all other things haue theyr good in theyr useing , and not in their owning . And a great poynt of wisdom , and advantage for good it is to apply things to their right use , and end , whether great , or smal . He that can doe this spiritually , is happy , though he have receaved but one pound for others five , or ten . As on the other side , how many were , ( though not happy , yet ) lesse miserable , if they altogether wanted the wit , learning , riches , and authority ; which they want grace to use , according to the will of the giver ? A man hath that most , and best , whereof he hath the ( lawfull ) use . And hereupon a follower of a great Lord was wont to say , that he had , in effect , as much , as his Lord ; though he were owner of little , or nothing : considering how he had the use of his gardens , and galleryes , to walk in ; heard his musick , with as many ears , as he did ; hunted with him in his parkes ; and ate , and drank of the same , that he did , though a litle after him ; and so for the most other delights , which his Lord enjoyed . And , in truth , what great difference is there , save in the proud , and covetous minde of a man , whether he himself , or another be owner of the good things ; whereof he with him , hath the lawfull use , and benefit ? Distinction must be put between the things themselvs , and their casuall , and personall abuses : otherwise the natures of the things can neither be rightly conceaved of , nor expressed . Neyther doth the abuse of good things so take away , or make forfeyture of the use , as that the counsayl of Lycurgus is to be followed , who would have the vines cut down , because men were sometimes druncken with the grapes . Yet may the abuse of a thing be so common , and notorious ; and the use so small , or needlesse ; as better want the small use , then be in continuall danger of the great abuse of it . The best things abused become the worst , both naturally , and morally , by reason of a greater force in them then in other things . which we must not therefore superstitiously disavow , or cease to account the best , as they are ; but we must thereby be warned to use them the more warily , that we may enjoy their full goodnes ; and not prejudice them by abuse : Otherwise , we shall be lyable to the curse of a greater then A istippus , who wished a plague upon those wantons , who by their abuseing it , had defamed a sweet oyntment , wherein he took delight . All evil stands in the abuse of good . And good things are abused commonly , eyther when they are unmeasurably used ; as it is said of wyne , that the first cupp quenches thirst , the second procures chearfulnes , the third drunkennes , and the fourth madnes : or by applying them unaptly , or to wrong ends , or persons ; as when one offers light to the blynde , or speech to him that is deaf , or wisdom to a brutish man ; or as when cowards fight with their tongues , and swash-bucklers dispute with their swords : or in regard of their supernaturall use , when we referre not all to the glory of God , and our own , and others eternall good , and welfare : which are the utmost ends of all things . CAP. XXIX . Of Riches , and Poverty . IT is the first degree of riches to have what is necessarie ; the next to have what is enough . And indeed , he is a rich man , who wants no outward means , wherewith to mainteyne himself , and his , plentifully , in that state of life , in which God hath set him , whether high , or low : and he poore , on the contrary , to whom that proportion is wanting . And hence it comes to passe , that there are poore kings , and rich coblers ; poore landlords , and rich tenants : as there are warm dayes in winter , and cold in summer ; respecting the season of the yeare . Besides , if a person have the possession , and not the use of riches , and be sick of that disease , which Salomon saw , and experience of all ages confirms to be common among men ; namely of a man , to whom God hath given riches , wealth , and honour , so that he wanteth nothing for his soul of all that he desyreth : and yet God giveth him not power to eat thereof ; I would not call him , but rayther his chests and storchouses rich ; seeing , he as well wants that which he hath ( in regard of its use , and end ) as that which he hath not . A freind of myne in the university was wont to tell me merily , and wittily , that surely there was something in this mony , more , and better , then he , and I saw : seeing such a great wise , and learned man ( whom he would name ) loved it so well ; and such another , as wise and learned as he , as well as he ; and so a third , and a fourth . He knew well ynough , it was not any good in it , which we saw not ; but lust , and filthy coveteousnes in them , whose learning , and wisdom should have taught them to despise , and ha●e such basemyndednes . And in truth , if in any other thing , basenes of mynde is seen in the love of mony , and so they are justly contemned in the eyes of others , that are enamoured of it . Some do make theyr belly theyr God ; and those are men of an abject spirit : others their riches , ( for covetousnes is idolatry ) and that in a special work of devotion , by trusting to them , which no man doth to his belly : yet is the covetous , of the two , the more vile , and servs the baser God : for the life , & belly ( for which food is ) are better then food ; and yet food for the belly is the best part of riches ; and that of which alone Adam in innocency stood need . If men were not above measure infatuated with sensuallitie , they , who know inward good things , would not affect outward inordinately . That fools , and idiots , that know no better things , should love mony , is not strange : For oxen love grasse ; and swyne draffe ; and every creature naturally the best thing which it knows : But that wise , and learned men , and they who know the good things of the minde , specially the good things of God in his word , should so doat upon it , is most vile , and monstrous . Some love mony for it self , and for the bare possession of it , and because they delight to tell their pence : but that is the case of few of learning , or wisdom . But as mouls by digging in the earth rayse up hils : so do they hope to clyme up by this basenes ; as being set a work , this way , by ambition , for the most part ; which too often breeds in the breasts of men rarely endowed ; as the cancker doth in sweet flowers . For such men esteeming themselvs worthy of account in the world for their excellency : and perceaving riches the readyest way to procure it , or make way for it ; they lay hold thereof with both hands : and being seduced with the love of mony for that end , do for the getting , and keeping of it , peirce themselvs through with many sorrows . The blessing of the Lord maketh rich . If wealth come by inheritance ; it is Gods blessing that a man is borne of rich friends , and not of beggars : If by mens free gift ; it is his blessing , that hath made them able , and willing to do us good : If goods be gotten by industry , providence , and skill ; it is Gods blessing that both gives the faculty , and the use of it , and the successe unto it . And as riches are in themselvs Gods blessings , so are we to desire them of him , and to use lawfull diligence to get them : for the comfortable course of our naturall , and civill state : For though we are to be able to bear poverty , if God send it : yet should we rayther desire riches ; as a man , though he can go afoot , yet will rayther chuse to ride . Secondly , to free us from such temptations unto sin , as povertie puts many upon . Thirdly , that they may minister unto us , and ours , more plentifull matter of exerciseing vertue , and goodnes , specially of mercy towards the poore , and them in need . God could , if he would , eyther have made mens states more equall , or haue given every one sufficient of his own : But he hath rayther chosen to make some rich , and some poore , that one might stand in need of another , and help another ; that so he might try the mercy , and goodnes of them that are able , in supplying the wants of the rest . And the richer sort that make not this account , know not wherefore God hath given them theyr goods ; and are as poore in grace , as rich in the world . Both poverty and riches , if they be in any extreamity , haue their temptations , and those not small : In which regard Agur prayes God to give him neyther of both ; but to feed him with food convenient for him . And , in truth , the middle state is freest from the greatest danger eyther of sin , or misery , in the world : as Icarus his father told him , that the middle way was safest for his waxen wings , neyther to be moystned with the water , nor molten with the heat of the sunne . And of the two states , the wise man insinuates in that his prayer to the Lord , that the temptations of riches are the more dangerous . Povertie may drive a man to steale , or deal unjustly with others ; and after to lye , or , it may be , and , as the Holy Ghost insinuates , by swearing to take the name of God in vain , to cover it : But if a man be rich , and full , he is in danger to deny God , and to say in pride , and contempt of him in effect , as Pharaoh did , who is the Lord ? For hardly doth any thing cause the mynd to swell more with pryde , then riches ; both by reason of the ease , and plenty of worldly good things , which they bring with them : as also of the credit , which rich men , or their purses , have in the world ; and both those specially , if they have gotten their wealth by their own art , or industrie . He that is proud in a poore estate , would in a rich be intollerable before men , as he is in the meane while abhominable in Gods sight : He that is humble in a prosperous , is a good scholler of Christ , and hath taken out a hard lesson , which the Apostle would haue Timothy to charge the rich withall ; which is , that they should not be high minded , nor trust in uncertayn riches From rich mens pride in themselvs ariseth commonly contempt of others , specially of the poore . I have known Nabals , who , in my conscience , have , thought , that all that were not rich , were fools ; notwithstanding any eminencie in them of gifts , or graces . But thus to mock , or despise the poore , is to reproach God that made him so : and besides , if the person be wise , and godly , as he may well be ; for any bar that his povertie puts against him ; it is withall , to despise the image of Gods wisdom , and goodnes in him . But for us ; considering how the truly wise , by the spirit of God , pronounceth , that the poore who walketh in his uprightnes , is better then he that is perverse in his way though rich ; as also , that a poore , and wise child is better then an old , and foolish king ; we should have that strength of fayth against sense , and carnall reason ; as , in all resolvednes , to prefer an honest , or wise poore man before a rich Naball . Besides , though still the rich man be , and will be wise in his own eyes ; yet the poore that hath understanding searcheth him out : and by searching oftens findes , that litle witt ( being imployed wholy thereabout ) and lesse grace , servs to get wealth with . A poore , and playn person seeing a Dives ruffle in silcks , & glitter in gold , and silver , is half readie to worship him , as a petty God , many times : But after findes by his speech , and other caryage , by which a fool ▪ and wise man are differenced , that if he had so done , he had but worshipped a golden calf . God sends poverty upon men to humble them , both in the want of bodily comforts , and specially in regard of the contempt , which it ever casts upon men in the worlds ey . And blessed indeed are they , who by povertie , and other worldly crosses are humbled so , as to become poore in spirit : not being of those , of whom the complaynt is , that they are humiliati , not humiles . As if a rich man be humble , he is not of the rich of the world : so , if a poore man be proud , he is not of the Lords poore , and blessed ones . Some are of opinion , that none but rich folks can be proud . But the pride of many ( as was said of Diegenes ) may be seen through their rags . And who ever saw any prouder , then some such worms , as in whom no others could discern any thing outward or inward , ( saving the divell ) that should make them so ? God in his good , and wise providence many tymes sends poverty , and other calamities upon such , to restreyn them ; whose overswellings of pride , if they enjoyed a prosperous state , would make them both odious , and troublesome to all societies . There be some , who out of a kynde of naturall diligence , patience , parsimony , and contentment with mean things , seem so fitted for a poore , and mean state , as that if they were ever pressed with want , they would ever be good , and vertuous ; but being rich , and wealthy , are eyther base mynded , or arrogant , in the eyes of all men : There are also , who by their kynde , and courteous disposition seem so fitted for prosperitie , and plentie , that if they ever enjoyed it , they would be no meanly good people ; and yet falling into a poore , and needie condition , they appear not onely impatient , but unconscionable also . But the truth is , that howsoever some be fitter for the one estate then the other , and so carry it better to the world ; yet he that is not , in his measure , fit for eyther , is indeede fit for neyther . The Apostle had learned , and so must all good Christians with him , both to be full , and to be hungry ; both to abound , and to suffer need . He that is not faithfull in a litle , would not be faythfull in a great deal ; and so , for the contrary . He that is impatient , or unhonest in poverty , would be and is wanton , or arrogant , or otherwise faultie , though more closely , in aboundance : neyther is any broken with an afflicted state , save he , who is too much inveigled with a prosperous . He again , whose course is either to high , or too low , in plentie , would never keep a mean in want . The over-valuation of riches drives divers men to divers , yea contrarie appearances : some to make themselvs rich , though they have nothing : and others , to make show of poverty , though they have all aboundance . The former so much esteem of riches , and think them so much esteemed of by others , as that , if they seem not to the world to have them , their life is a death unto them : and therefore they will be sure to make a fayr outside , and appear rich , though they be nothing lesse . The other esteeming themselvs happy in having , and keeping them ; conceal , and spare that theyr treasure what they can ; least by haveing it known , they should be occasioned , one way , or other , to diminish it . Both are injurious to God , to other men , and to themselvs . To God , in belying him ; the former , as if he had given them that which he hath not : the latter , as not haveing given them that which he hath . To others ; the former , in getting into their hands the riches , which they cannot satisfy for ; or credit , which they deserv not : the latter by with-holding both from God and men their due . To themselvs ; the former , in frustrateing the occasion of humiliation , unto which the Lord by poverty cals them : the latter , by preventing , or quenching the provocations unto thankfulnes to God for his plenty bestowed upon them , besides other comfortable effects thereof . The Apostle poynts at some Christians ( so called ) that will be rich , even , whether God will , or no ; and say he what he will , and almost do he what he can , to hinder it . They will be rich ( if it may be ) keeping fayth , and good conscience in outward profession ; If that will not be , they will be rich without them ; and rayther loose their own souls then not gayn the world . But wo be unto them ; for they run greedily after the errour of Balaam ; and will haue God also run with them , otherwise he is not for their company . CHAP. XXX . Of Sobriety . THE grace of God ( in Christ , & his gospell ) which hath appeared , teacheth us as well to live soberly , as iustly , and godlily in the world . And he that is not sober in himself , useing , and desireing moderately , the good things of this naturall life , as meat , drink , apparrell , sleep , pastime , credit , and the rest ; will neyther converse righteously with men , nor piously with God. He that takes more to himself , then is due to him ; cannot give eyther God , or men theyr due . Nature is content with few , and small things : for though the belly will be craveing , yet it is no exacting creditour ; but will be satisfied with a small proportion : which to presse with superfluityes , makes things eyther unpleasant , or hurtfull . It is reasonable to deal with , if we give it but what we owe , and not what we can . In reproof of glut●ony , and excesse , one sayth , that the throat hath killed more then the sword . And I think it may be truly sayd , that how hard soever it have gone with many in the world , at times ; that more haue receaved hurt by eating too much , then too litle . And though many be of mynde , that by devouring a great deal , they shall make their bodyes the stronger , and lives the longer : yet is there reason to think , that were not men provoked by company , and sensuall objects ; or misled by inordinate appetite ; or miswonted by custom ; even half the meat and drink which the most use , would affoard as long , and strong a state of body , and bodily health , as they do enjoy . Moderate dyet ( sayth one ) is good both for the soul , and body : and so is it for the estate also ▪ and the contrary pernitious ; God both saying , and ordering , that he that loveth wyne , and oyl shall not be rich . He , especially if he be a poore man , and of small means , that will this worlds goods win , must at his belly begin . It is a base , and beastly thing , for a man to give himself to eating , and drinking , or to eyther of them : neyther are such to be reckoned ( sayth one ) among men but beasts . But for a man to be so inordinate , as to hurt eyther his body , or minde by excesse ( as a riotous youth delivers over to old age a feeble body , and more feeble mynde , and destitute , for the most part , both of wisdom , and grace ) is to follow the basest of beasts , and to become swynish : Few other beasts save Swyne will over-eat themselvs . Neyther is it any sufficient excuse for him that hath plenty to be excessive ; more then for the cook that had made the meat oversalt , to say , that he had store of salt by him . Neyther yet excuseth it , that by custom some are able ( as they say ) to bear their drink , and not be overcome by it . For , albeit drunckennes in this be very odious ; that whereas other sins deprive persons of Gods image , it deprives them of mans ; leaving them the use neyther of reason , nor speech , in which two things man differs specially from beasts ; no nor of sense , and motion accordingly , wherein beasts excell stocks and stones ; but so blockifyes them , for the present , that neyther hand , nor foot , can do their office : yet the Lord by the prophet denounceth a wo not onely against them that are overcome by drink , ( which may befal some by a very litle , through naturall weaknes of brayn ) but against them , who can overcome it , being mightie to drink wine , and men of strength to mingle strong drink . Considering that meat , ( and so for other bodily good things ) makes us not the more acceptable before God ; and that God will destroy both the belly ( in that use ) and meat : it should teach us , in the mean while , moderately to use all things for the belly , and naturall life . But if , besides these considerations , we weigh with our selvs , how unworthy our sins make us of the least comfort by any of Gods creatures ; specially , if with these things concerning our selvs , we weigh how many in the world , and those of the Lords faythfull servants , stand in need of meat , drink , &c. for their naturall necessitie ; If there be in us eyther fear of God , or love of men , it will work in us a great conscience not to mispend any thing vaynly , or riotously , wherewith we might comfort the hearts of them that need it . And they who in this case will not be warned by Moses , and the Prophets ; nor by Christ and the Apostles neyther ; shall with the glutton feel the torment of the flame of hel , for their excesse in themselvs , and unmercifulnes towards others . The speciall use of wine , and strong drink is , that the heavy of heart , and readie to perish might drink , and forget his povertie , and miserie . But the abuse is more common then the use ; by which the strong , and stout take the greatest part therein ; drinking many times , till they forget both God , and them selvs ; whilst the other languish in want , and sorrow . Christ , and his Apostles oftens joyn in their exhortations sobrietie , and watchfulnes together . For drunckennes , and gluttonie make men fitter for sleeping , then watching . And so doth all excesse in bodily things draw with it carnall securitie ; and securitie destruction . We are therefore to be sober in the desire , and use of all earthly things , that we may watch : and to watch , that we may escape the danger of spiritual enimies , which watch for our destruction . When thou sittest to eat with a ruler ( sayth the wise man ) consider diligently , what is before thee , and put thy knife to thy throat , if thou be a man given to thine appetite . They that eat with rulers , or where there is varietie of delicates , are apt enough to consider diligently what is before them ; but it is for the most part , not to restreyn their appetite , as it should be ; but rayther to provoke it . But a wise man will consider of his temptations , to escape the danger of them : a foole to provoke himself to swallow them the more greedily , as the fish doth the bayt with the hook under it . He onely is not overtaken with unlawfull things , who inureth himself , at times , to absteyn from many things lawfull . He that will go as near the ditch , as he can , will at some time , or other , fall in : So he who will take all the libertie , that possibly he may lawfully , cannot but fall into many unlawfull things . Thereupon , Austins mother would not allow the young mayds committed to her government , to drink as much water as they would : least afterwards , becomming wives , and having plentie , they should use excesse in wyne . CHAP. XXXI . Of Liberality , and its contraries . LIberalitie teacheth us to bestow our worldly goods , when , upon whom , and as we ought , in obedience unto God , and for mens good . This is to be done without hope of requitall from them ; as not being a mercinary vertue , but that wherein a man looks to his dutie to others , and not to profit from them . Els it is not liberality rightly performed , but a bargayn well made . Neyther is that to be accounted liberalitie , which is done for vayn glory ; seeing the work is named from the affection : Least of all that , when men give to some , that they may take from others . This is rayther theeverie upon condition . Many account themselvs , and are by others accounted not onely liberall , but even bounteous , because they give great gifts : whereas , if we consider the persons on whom , and the ends for which they so pour out themselvs , and their mony ( and other mens also , oft tymes ; ) we shall see that in truth they deserv no more the name of liberall , then those prodigals do , who bestow their goods upon harlots , for the satisfying of their lusts . For as that is not a benefit which wants the best part of it , namely , to be given in iudgment : so neyther is that liberalitie , which wants that part ; but the casting away of a mans goods . This vertue exercised in great states , and gifts , is called bountie , and a hingly vertue : But may preserv the due respect of liberalitie in the smallest matters , and by the poorest persons , if it be constant : which rayther teacheth to give a litle to many , then much to few . This was verifyed in the churches of Macedonia , towards the poore Saints in Ierusaelem ; whose deep povertie abounded unto their rich liberalitie . The same is confirmed , by our Saviours testimonie of the poore widows contribution of two mites , that she gave therein more then all the rich men . None can give more , and therein be more liberall , then he that leavs himself litle , or nothing . On the contrary ; None can spare more , and therein be more covetous , then he , that will not do the litle which he can do , and his neighbour stands in need of . It is the dangerous errour of poore men , that onely the rich are covetous , or liberall . They may be , and oft are , as very mizers , and odiously covetous in their penny ; as the other in their pound . So may they be as liberall . Every one , sayth Solomon , is a freind to a man of gifts : which have in them , sayth another , a kinde of secret force to draw the mindes of men , as the loadstone draweth iron : and that not onely of them that desire to use the liberalitie of others ; but of such also , as neither need , nor would use the same ▪ Look what liberalitie looseth a man in his purse , it gets him in a better place ; not onely in heauen , but in earth also , and the best place there , the hearts of men , and their loving affection . On the contrarie , covetous men are contemned , and hated , not onely of them , whom they wrong by unjust getting , or keeping ; but by all others that know them , though all dare not so manifest . Their credit with others , and comfort in themselvs is onely in their purses . It is a question amongst learned men , whether of the two extreames of liberalitie ; prodigalitie in the excesse , or covetousnes in the defect , is worse : but something the lesse needfull to be determined , considering how often they meet together in the same person , and beget eyther the other . Many lust , and desire to have ( and sometimes obteyn ) that they may consume upon their pleasures : like unto kites , and gleads , and other ravenous birds , who are ever watching , and catching for prey , and yet remain ever caryon-lean , converting the greatest part of their nourishment into long feathers . As some desire riches that they may haue them : so a great part of the covetousnes reigning in the world , is to maintayn prodigall expences : that look what covetousnes hath gathered together , ryot may lash out and consume . For men , as well as women , being with child of ryot , and excesse in diet , apparrel , and other worldly vanities ; long ●or riches , and great gettings , to nourish , and maintain their lusts : without which they are in danger to cast their calf . On the other side , they who scape best with prodigalitie , are driven to repair their too great lavishnes in one thing , by too great nigardlines in another . But as it was said of Cataline , that he was prodigall of his own , and covetous of other mens ; so the greatest mispenders , for the most part , are constreyned to be as great misgetters , to feed one vice by another . Hence some borrow without means , or meaning , to pay again ; circumvent others , if they haue more cunning then they ; oppresse them , if they have more power ; and some are driven to plain theeverie , violent , or secret . Yet if we will compare together these two naughts , we shall finde covetousnes the worse of the twayn . For , first , it is the root of all evill : for that there is no evill fruit but will grow of it . Iudas sould Christ for it : And manie thousand daylie sell their bodies and souls to sin , and hell for it ; and would sell Christ , if he were in their hands : whereas wise men , and lawyers count the prodigall raither vayn , or at the worst , but half mad , and not capable of governing his own goods ; then mischeivous . Secondly , Covetousnes is ●● the Apostle called Idolatrie , not in the common condition of all sinns , in which men either in affection , or effect , esteeme of transitorie vanities aboue God ; and despise him , in comparison of them ; but especially for that they put more confidence in their riches , for their safetie , and welfare , then they do in Gods providence ; and by them promise themselvs all aboundance of happines . This madnes befals not the but half-mad prodigals . Thirdly , The covetous doth good to none , nor to himself neither ; many tymes ; wanting as well the things he hath , as the things he hath not ; God not giving him power to eat of , and use his riches . Whereas the prodigall doth good to manie , though not well . Fourthly , Covetousnes is a base , and beggarlike vice : Prodigalitie a worshipfull , honourable , and kingly sin . Fiftly , Povertie , and want ( the fruits of prodigallitie ) prove , oft times ▪ good scool-masters to the ding-thrift , for his bettering ; as we see it fell out with the prodigall son : But the effects of Covetousnes ( which are usually riches , and plentie ) harden the hould-fast ; causing him to blesse himself the more , in his wicked way . The ryot of the prodigall drawes him dry ; but the gettings of the other serve to feed his disease , which causeth him , dropsie-like , the more he hath , to desire the more . Ad we unto all these , that whereas age is some remedie against other vices , ( specially against prodigalitie ) which grows old , and decayes with the person , in whom it is ; ) Covetousnes then grows young : so as they who are but thriftie in youth , are usually covetous in age . And though it seem , and indeed be unreasonable , that the lesse way men have to go , they should be carefull for the more viandour , and provision , for their journey ; yet are there divers colourable occasions , though no just causes of this maladie . As first , age being impotent , and unable to susteyn it self , is occasioned the more carefully to seek , and g●t riches , as a staffe to lean on . But for this , we shall never see any more greedie , then such as have more then enough for many ages : their aboundance no more quenching their lust , then fuell doth the flame . Secondly , the aged are oft charged with families , and freinds , for whom they are to provide ; from which burden youth is free : for children are not to lay up for the parents , but parents for the children . But for this also ; we see , that a man , though he be alone , and have no second , neyther child , nor brother , puts no end of labour to get , nor is ever satisfyed with riches . I have not in my life observed any more given to covetousnes , then such as have not , nor are like to have children to leave their goods to . Thirdly , the other lusts of prodigal youth languishing in age , the heart ( not being set upon God , and true goodnes , which alone could fill , and satisfy it ) findes onely the lust of coveting riches a fit guest to harbour in it ; wherewith the flesh mainteyns it self , that it fall not wholly into decay . So Symonides , being accused of covetousnes , answered , that whereas the delight of all other pleasures was gone , he nourished his age with that alone profitable pleasure . And lastly , which is worst of all , though God have set religion , and covetousnes at such variance , that they can not possibly reign in one person : None can serve God , and mammon : And again , He that loveth this world , the love of God dwelleth not in him : yet we see it , that religion working in persons a loathing of excesse in worldly vanities , their flesh so works with it , as it disposeth very manie to such a warines , as between which , and playn covetousnes there is too near affinitie . Yea how many have I known , who having passed the danger of the high-way ground , and understood the word of God preached , and professed the same : and of the stonie ground too , in undergoing some troubles , and persequutions for the same : yet nourishing in themsevs too much love , and care of worldly riches , have had all their goodnes choaked before the harvest , by those dangerous thornes ? Against this so dangerous , deceitfull , and close-cleaving evill , we are , first , to get into our hearts fayth in Gods providence , as well , and as much , for the good things of the life present , so far forth , as they are good indeed , as of that to come . He that dares not in the use of good means , trust God for this life , doth not indeed trust him for life everlasting , how oft soever he say over his creed . Such a man mocks with God , in making a shew of trusting him with that , which in truth he profanely despiseth : whereas , for worldly good things which he desires in earnest , he will trust God no further then he sees him . Though the Lords love shew forth it self more in heavenly , then in earthly things ; yet his truth bindes him alike to performance , as he hath promised : upon which , he that dares not rest for the lesser , makes but a shew of resting for the greater . Secondly , we must get contentation with that which we have , seeing God hath said to us , I will ▪ never leav thee , nor forsake thee : esteeming , and saying with our selvs , that this which we enjoy with a good conscience , and by means lawfull , diligently used , is our alotment from God , by the sanctified use whereof , he will provide competently for our temporall state , and further our eternall . Thirdly , considering , how uncerteyn means of our good , even for this life , all earthly things are ; and how , many times they become the very snare thereof , as in the case of Naboth ; and how alwaies the coveting of them deprives of the hope of a better : ( for the covetous is an idolater , and hath no inheritance in the kingdom of Christ , and of God ) it is both sin , and folly , inordinately to affect the getting , or keeping of them . But , as the Pharisees being covetous , mocked at Christ , when they heard him speak against their joyning the serving the mammon of unrighteousnes , with the serving of God : so men , in all ages , becomeing rich by covetousnes , and proud by riches ; are ready to mock at whatsoever God , or man can say against their gaynfull wickednes . Considering how many poore people want , and of those not a few , the living members of Christ Iesus ; we ought to make great conscience eyther of spending prodigally , or sparing covetously any thing lesse , or more , wherewith we might comfort them , and shew them mercy : how much more , of that whereby we should deal justly with them in giving them their due ? which should first be done . CHAP. XXXII . Of Health , and Phisick . HEalth is the greatest bodily blessing , which God bestows upon any in this life : yet is it one of the least regarded : partly by reason of its commonnes to al sorts of people , poore and rich , fools and wise , the vilest and most excellent otherwise : partly , for that it is a naturall good thing , which we bring , for the most part , into the world with us , and so oftens preserv , without any sensible change : And accordingly , we see , that no man is the more honoured for his health ; which can scarse be sayd of any other good thing whatsoever . The benefit of this most sweet sause of al other goods is scarsly discerned by them that enjoy it , till sicknes come : for then not onely Orpheus his song , but much more our own experience teacheth us , that nothing is avaylable to men without health : neyther riches , nor honour , nor the greatest delights for belly , or back , which the earth can affoard . This blessing therefore , where it is , may be set alone against many other wants : and God acknowledged to deal graciously with us in bestowing it , though with the want of many other outward good things : which though others enjoy , yet without it , they want the comfortable use of them ; & have lesse joy of their lives by far , then we by it , without them . The best rule in physick is to preserv health by the use of things wholesome , and eschewing what is noxious , and hurtfull , either in matter , or manner , or measure : and that betimes , and before distempers have taken too deep root , or that the strength of nature be too much impayred by the inordinate appetites , and licentiousnes of unadvised youth . We say in the proverb , At fortie years every man is either a fool , or a physition . But because most are fools so long before , & that in their best years , it is too late for them to become physitions at this age ; & the after years are constreyned to bear the manifold infirmities , & diseases which are owing to inordinat youth . And a happy thing it were , considering how few young folks will regard , or beleev these things , till they be taught them by miserable experience , that wise parents , and governers would so shew their care over their children , pupils , and servants ; that where they cannot disswade the affection , they might yet prevent the using of those unwholesom , & hurtful youth-banes , unto which inordinate appetite carryes young folk headlong . I have marvailed oft at the aversnes of many , specially of the meaner sort , from physick , in time of sicknes : but more at their unreasonable choyse of physitions , when they use it . How ordinarie a thing is it with a number , that if but theyr horse , or cow be sick , or but in danger ; they will let them blood , or get them a mash ; or run to a leach for them ? who yet for themselvs , or their nearest freinds will neyther seek , nor willingly be perswaded to use the counsail , or help of a physitian . The reasons hereof I conceav to be , eyther , for that men are prone , and ready to perswade themselvs , and to be perswaded by their freinds , that they shall do wel enough without such helps , and that manie times out of a superstitious presumption of Gods speciall help , where mans is neglected : or , on the contrary , when they are heartlesse , and dispair of good thereby . But yet more strange is the choyse which many make , when they use means . For though in all other courses , men seek for such , as are most skilfull ; yet in this they are not onely more readie to beleev any that professeth himself a physition , then of any other facultie ; but also chuse rayther to trust theyr bodyes , and lives in the hands of ignorant Empericks , men or women , then of the most expert , and learned physitions that are . Which I speak not , as esteeming the counsayl , or help of the meanest to be neglected , specially where eyther the more skilfull cannot wel be come by , or that the danger is not great : But for that all things are to be done reasonably , and for the best advantaging and likelihood of good , that may be . The causes of this are on the Empericks part ; that they are more officious about their patients ; the other being many tymes supercilious , and neglective of meaner persons : Secondly , that they are more bold boasters of their own doings then the other , whose learning makes them modest : Thirdly , their affoarding their counsail , and pains at a cheaper rate then the other do ; who verie likelily , and as experience teacheth in other countries ) if they would descend to that rule of equitie in other cases , ( A penny-worth for a penny ) would finde , that lighter gayns comming thicker , would make heavier purses . Fourthly , their administring of medicines usually lesse offensive , and loathsome unto nature : which , it may be , the others skill , and care ( if custome made not men lesse compassionate then they should be , ) might much correct : though it can not be denyed , that by Gods providence , and for mans sin , the most wholesom things eyther naturally , or morally , are bitter , and unpleasing . On the patients part this aryseth commonly , 1. from a suspition , least they being mean , and playn persons should eyther be overreached , or neglected by the learned . 2. From envy , which the learneds arrogancy also oftens occasioneth . 3. From an ambitious desire in them , to advance those of their own order ; as of old , the citizens of Rome would have the cheif officers , even the Consuls , and Dictatours created , and chosen out of their rank . And lastly , for that , if any cure be , or seem to be wrought by them , which want art , men are therein ready to conceav of a special divine assistance , and helping hand of God. One speciall use of a skilfull artist is to discerne aright of the varietie of circumstances that fall in . Simple men and women have many times the same medicines , or simples , at least , with the most skilful doctours : But wanting art , and skil to temper , and apply them , according to the diversitie of the estates of patients , and varietie of accidents within , and without the sick , they eyther profit not ; or hurt one way , what they profit an other . To which purpose it was wittily answered of the physition , who having prescribed a medicine to his patient , and thereby cured him ; and being asked by him afterwards , why the same medicine , which the same person , falling into the same disease again , took himself , did not avayl him , as before ; that the reason was , because he ( the physition ) gave it him not . Neyther is the use greater of the skilfull in this consideration , then of the experienced . Physitians ( sayth one , and truely ) have this advantage above them of other professions ; that the sun beholds their cures , and the earth covers their faylings . They that dy under their hands , or by their default , are past complayning of them : they that recover and survive , though , sometimes , by the benefit of nature alone , under Gods providence , will repute , and report them the means of their recovery . Which consideration makes not the honest , and conscionable the more secure ; but the more carefull of their account to be given unto God , from whose eyes nothing is covered . CHAP. XXXIII . Of Afflictions . AL afflictions are for sin , as the deserving cause : for living man mourneth for the punishment of his sin . Whereupon the prophet tels the Iews , that their own wickednes should correct them . Neyther doth God punish , but where man sins , sayth one . Now to set these two together orderly , is the propertie of a wise man : and accordingly in our afflictions , to mourn for our sins , which we then rightly do , when out of the clear sight of their odiousnes in Gods account , we more vehemently desire the pardon of them , then the removing of the bodily punishment : as who having understanding in him , would not raither haue the bodily soar healed , then the playster ( though byting ) taken from it ? And withall , when we acknowledge , that our afflictions are infinitely lesse , then our sins . Which they that do not , neyther know Gods justice , nor their own demerits , as they ought . Neyther yet is it sufficient , that in such cases , wee confesse our sins , and how we have walked contrarie unto God ; but we must withall confesse our miserie , and that God hath walked contrary unto us , and brought our present afflictions upon us . In Confessing our sins we shame our selvs , and declare our naughtines : but in ackowledging our selvs justly punished for them ; we honour God , as a wise , powerfull , and just Iudg. Notwithstanding there be alwayes the desert of sin procuring punishment : yet God doth not alwayes principally aym at that : but sometimes that his power may be seen , as in the man born blinde : sometimes for the honour of his holy name , having been blasphemed of his enemies by the sins of his servants , as it was by Davids adulterie , and other mischeifs following thereupon : sometymes for mans salvation , as we see in the sufferings of Christ : sometimes for the confirmation of others , by testimonie given to the truth , as in the case of Steven , whose sufferings ▪ sayth one ) exhort to the confession thereof : sometimes for the tryall of our faith , seeing without afflictions neyther others knew us , nor we our selvs , and for the shameing of the divell therein , as in the case of Iob : sometimes to draw men nearer to himself by humiliation , and repentance , which is a generall end : sometimes to wean us from the love of the world , unto which we are too much addicted , notwithstanding all the sorrows , which we do finde in it , and like foolish travaylers , love our way , though troublesome , in stead of our country : sometimes , to prevent some sin ready to break out in us ; as physitians let blood to prevent sicknes : Lastly , to make the glorie which shall be shewed , and whereof our afflictions are not worthy , the more glorious ; as the sun is , when the clouds are driven away , wherewith , for a time , it hath been darkned . Now , as it were to be wished , that we could alwaies certainly know the Lords particular ends in afflicting us ; ( as we may gather much ordinarily , by the knowledge of his word , observation of his dealing towards our selvs , and others , and due examination of our estate , and wayes in his sight ) so is it most necessarie for all his people , ever to hold this generall conclusion ; that in all their afflictions the justice , and mercy of God meet together : and that he begins in justice , and wil end in mercy , with them . God hath in a peculiar manner entayled afflictions to the sincere profession of the gospel , above that of the law before Christ. The law was given by Moyses , whose ministerie began with killing the Egiptian , that oppressed the Israelite ; and was prosequuted with leading the people out of Egipt , through the sea , and wildernes , with great might , and a strong hand ; and lastly , was finished with bloody victorie over Sihon , and Og the kings of Canaan . But Christs dispensation was all of an other kynde : his birth mean ; his life sorrowfull ; and his death shamefull . And albeit the love of God towards his people be alwaies the same in it self , yet is the manifestation thereof very divers . Before Christs coming in the flesh , in whom the grace of God appeared , God shewed his love more fully in earthly blessings , and peace ; and more sparingly in spirituall , and heavenly : But now , on the other side , he dealeth forth temporall blessings more sparingly ; and spirituall with a fuller hand . It is not unprobably gathered , that , after the destruction of the dragon , and beast , and recalling of the Iewes after their long divorse from the Lord ; the blessings of both kindes shall meet together , and the Church enjoy , for a time , a verie gracefull state upon earth both in regard of spirituall , and bodily good things . In the mean while , many would fayn have their worldly advantage , and the obedience of the gospell to agree together , further then they will. And when they cannot frame the world and their worldly conveniencie to the gospell ; they will fashion the gospel to the world , and to their carnall courses in it . Pitty it is , that such men were not of the Lords councell , when he first contrived , and preached his gospel ; that they might have helped him in some such discreet , and middle course , as might have served the turn both for Heaven , and earth . But let the world , in its foolish wisdom , say and do what it will , or can ; the way is narrow , which leads unto life : and considering mans naughtines , it is neyther fit , nor hardly possible , that it should be broader . All the afflictions which Christians suffer are not afflictions of Christ : nor all the crosses which they take up , the crosses of Christ. The afflictions of Christ may be set in three ranks . The first , ( and those most properly so called ) are when men for Christs cause , hate , revile , and persequute us . The second , when we suffer evils , which we might be free from , and escape , if we durst deny in word , or deed any part of Christs truth . The third , and last sort are , such as befall us in the course of godlines , though humayn , and as they do all other men ; as bodily sicknes , death of freinds , crosses , and losses by sea , and land , and the like . If we be members of Christ our such afflictions are the afflictions of Christ ; els the mercy shewed , and good done to such were not done to Christ. But now , if he that in his person is a true Christian , suffer for evil doing , he takes not up the crosse of Christ , but of the divel therein ; and if he put himself upon needlesse danger , and difficulties , he takes not up Christs crosse , but his own herein : and so hath his amends in his own hands . Yet may even afflictions so coming by our true repentance be sanctified unto us ; and we please God in their use , though not in their cause . Both good conscience and wisdom must be used in applying such scriptures , as speak of the afflictions of Christians for well doing : neyther is all that can be sayd out of everie text thereabout , to be applyed to all times . For howsoever hardly at any time , or in any place , things go so well , especially in our dayes ( which even they , who are none of the best themselvs , will confesse , yea complayn to be extreamly evill ) but that truth goes with a scratcht face , lesse , or more ; yet the differences of times and state of things must be observed , and put , this way . Yea further , though the times in the generall should be very evill ; yet for a person , who himself is wel furnished with earthly good things , wel fed , and glad , and in outward peace , to dwel much upon the afflictions of Christians , specially with application to the present state of things , is not to hold decorum , but hath an appearance more oratour , then preacher-like . We are never simply to desire crosses , because they are naturall evils : nor to abhor from them , because we know they work together with our election , calling , justification , and sanctification , for our good : Not as causes thereof , as the forenamed are ; for the effects of sin cannot be the causes of righteousnes , or happines : nor yet as means properly ; as are the word , sacraments , prayer , and examples of good men : but onely as occasions capable of sanctification to our use , which sins properly are not , as having no good in them , as such ; whereas afflictions have a morall good in them , as they are of God , and by him inflicted . Though to speak of crosses most properly , God sanctifies us to them , in giving us grace to make a right use of them . And considering , how it is both good for us to be afflicted , and that God hath promised , that no good thing shall be lacking to them that fear him ; we are thus to make account ; that God afflicts us , as he doth , not onely in justice for sin , but in faythfulnes also ; that is , both in mercy , and in truth of promise : and must accordingly confesse with the man of God ; I know , O Lord , that thy judgments are righteous ; and that thou in faithfulnes hast afflicted me : and so must learn to take our severall crosses at Gods hands , not onely patiently , but thankfully . We have cause to thank our selvs , and our sins , that wholesom things both for body and soul are for the most part bitter and greivous to our nature : and to thank God , that makes afflictions bitter-sweets , by turning deserved curses into fatherly corrections to us . It is commonly receaved for truth , that in all adversitie the greatest miserie is , sometimes to have been happy . But we must here use a distinction . If we onely respect the time in which we are in miserie apart from the former time , we are both more sensible of our present miserie , by remembring our former happines ; and also more tender , and delicate , and so lesse able to bear it : But if we consider our whole life together ; then the lesse time we are afflicted , the lesse our afflictions are , in that respect , and so must be mynded of us . It is not nothing , that God hath given us to passe over some part of our dayes in peace , and with comfort : neyther must we be so unthankfull , as to account it no benefit , because it is past : but we must , contrarywise , something quiet ourselvs in our present affliction with the remembrance of Gods goodnes in our former peace ; as did our example of patience , who in the extreamitie of his present distresse sayd , shall we receav good at the hand of God , and shall we not receav evill ? Reason teacheth this ( except in a case , when God lifts up a man on high , that he may the more violently through him down ) how much more , fayth ; which perswades the godly mans heart , that the Lord loves him as well , & as much , in his after afflicted estate ▪ as he did before in his prosperous ; as the gold-smith esteems his gold as much , though melting in the furnace ; as glittering in the shop : and that the same God will both give patience , and strength of fayth , according to the tryall ; and encrease of strength , if he encrease the affliction ; as also full deliverance in due time . He will redeem Israel from all his trouble . As even good men perform their whole duetie to God , with some corruption mingled among : so God promiseth ( and performeth accordingly ) the good things of this life , with exception of the crosse , and tribulation . If we could amend the one , God would leav out the other . The Lord who tryed Abraham in his son Isaak , whom he loved ; and the rich young man in his riches which he loved , knows well in what veyn to strike a man , that the blood may follow . The more we love any earthly thing , we are the more in danger to be crossed in , or about it . Not that God envyes our delights , as one man often envyes anothers : but eyther because we do , or lest we should surfet in affections towards it . Most men are moved too much with their own miseryes in this world , melting in them , as wax in the sun , so as they are unapt to hold any impression eyther of fayth , or reason : but are too litle moved with other mens calamities , not affoarding them so much as a compassionate affection . Yet may , and doth the contrary extream of over pittying others also , prevayl with some . Against both which it is good to consider , that eyther we , and they reap spirituall benefit by our afflictions , or no. If the former ; that may , and ought to moderate the greif : If not ; there is cause of greater greif for after greater afflictions to come upon us , and them . A man may much encrease , or lessen a crosse by the course , which he suffers his mynde to run , in it ; seeing all crosses have some conveniencies joyned with them ; as all commodities have some discommodities . If a man set his thoughts a work upon the inconveniencies , and discommodityes alone , which are in it , he shall heap sorrow upon sorrow . But if , on the contrary , he draw into consideration such conveniencyes , as usually fall in with their contraryes ; he shall alwaies finde some matter of ease : and sometimes , that meat comes out of the eater , and that which at first seemed a crosse , is rayther a benefit . It is a most dangerous thing for any to deem his afflictions extraordinarie ; least by so doing , he prejudice himself against ordinary comforts ; which we should with readynes , and thankfulnes embrace ; and not look for angels from heaven to comfort us , or for manna from heaven to feed us . CHAP. XXXIIII . Of Injuries . AN Injurie ( say the Lawyers ) is whatsoever is not done justly . In one , and the same act may be found both sin against God , and injurie against man. And therefore in cases of wrong done either by violence , or deceit , the offender , under the law , was bound both to make restitution to the wronged , and also to bring his trespas offering to the priest , to make an atonement for him before the Lord. Sometimes the sin is taken away , and the iniurie remayns ; as when the person which hath wronged another , truly repents ; but is not able to make satisfaction : Sometimes , on the other side , the injurie is taken away , and the sin remayns ; viz. when the offender makes satisfaction by compulsion , or for shame ; but repents not before God : Sometimes both are taken away , and sometimes neyther ; as both or neyther satisfaction to men , and repentance towards God is performed . Between the injurying , and offending of a man there is this difference ; that we may injurie him that is altogether ignorant of it ; but can offend onely him that takes knowledg of some evil in truth , or appearance , done by us , whether with injury , or not . The more power any hath to do hurt , without worldly prejudice to himself therein , the more carefull had he need be , that he take not to himself any lawlesse liberty that way ; remembring alwayes that he hath also a master in heaven ; and that he who is higher then the highest regardeth : who also may with more right , and reason destroy him for ever , then he ( how great soever ) do the least hurt to the sillyest worm , that crawls upon the face of the earth . They who use injurious dealings themselvs hate them in others , and them that offer them ; as do they also who take knowledge of them . For whom men fear , they hate : Now there is cause for all to fear him ( to his power ) that hurts any ; seeing in wronging one , he threatens all that he hath power to hurt . Yet if we will look upon things a litle spiritually , such persons are more to be pittied , then eyther hated , or feared ; as being , ( though cruell to others , yet ) more to themselvs : hurting others in their bodies , and bodily states ; themselvs in their hearts , and consciences before the Lord , which is far the greatest damage . And upon this ground it was , that the ancient father desyred Scapula , that he would pitty himself , if he would not pittie the Christians , whom he cruelly persequuted , seeing the most hurt came to himself thereby . When therefore we thus suffer any heynous injuries of any kinde by any , we must pray the Lord both to deliver us out of their hands , and them out of the divels , whose instruments they are , in so doing . For any one man whosoever to offer injurie to any other whomsoever , is unnaturall , and inhumayn : but especially odious in these four sorts of persons : The first is Magistrates , and men in authoritie , whom God hath therefore furnished therewith , that they might prevent , and redresse injuries by others ; and exequute wrath upon evill doers . Which if they become themselvs , they transform the image of the Lords power , and justice , which they susteyn , into the image of Gods enemy , Sathan , whom therein they resemble ; and become , after a sort , wickednesses in high places , as the divels are . The second are freinds , whose office it is by help , counsayl , riches , or otherwise , to succour their wronged freinds ; and if no other way , at least , by condoling with them , and comforting them . A man that hath freinds should shew himself friendly ( sayth the wise man ) and for such a one to shew himself enemie-like , is very greivous ; as we may see in Iobs , and Davids case . Now , if it be here demanded , whether the injuries offered by freinds , or by others , be lesse tolerable ? Answer must be made with distinction ; that some injuries are such , and so notorious , as cannot stand with a true freindly heart , but do plainly discover an evil , and enimious affection : and of these by false freinds David ( and worthily ) complayns , as more greivous then by strangers . Some again , are such , as may scape him that truly loveth , through negligence , rashnes , or other infirmitie . Such the heat of love should digest . And they , who , in this kinde will bear more at the hands of others , then of freinds , are unworthy of them . A third sort are men religious , whose professed pietie towards God promiseth honest dealing with men : as on the contrary , Abraham looked for all injurious dealing in that place , where the fear of God was not . The fourth , and last are men themselvs oppressed by others , specially lying under the injuries of the times . When one poore man oppresseth another , it is like a sweeping rayn , which leaveth no food . Yet is it found by certain experience , that it oft rayns from this coast ; and that the poore by oppressing one another , teach the rich to oppresse both : and this not onely in bodily things , but in spirituall also : none being found more injurious , and unmercifull , then are some ( out of the favours of the times themselvs ) to others , that are a litle more in their disgrace , then they . None of the heathens were so cruelly bent against the christians , as the Iews , though themselvs but scattered amongst the Heathens , to be tolerated by them . Such should think of the brethren of Ioseph , who being themselvs in danger to be violently oppressed , remembred , and bewayled the violence , and wrong , which they had formerly offered to their brother Ioseph . There are two things causing inordinate stirring , and indignation at injuries offered : the one naturall ; the other morall . The naturall is the aboundance of hoat choler boyling in the veyns , by which the blood , and spirits are attenuated , and so apt to be inordinately stirred , and inflamed , upon apprehension of a wrong done . This cause may something be helped by naturall means , and medicines ; and the effect by true wisdom , and government , which represseth all inordinate motions in the minde . The morall cause is pride , and self-love : for men having themselvs in high estimation , make account ▪ that if they be a litle wronged , some great , and heynous offence is committed , and that at which there is just cause of high indignation . The injury to such seems great , because they seem great to themselvs : whereas to him that is litle , and lowly in his own eyes , injuryes and wrongs seem lesse : specially if he set this low price , and valuation upon himself , in conscience of his sins against God : as it was with David . What strange thing is it , if an earthen pot get a crack ? or if a silly worme be troden upon ? or that he , who is litle , be litle set by ? It is wisdom , in cases , not to seem to take knowledge of an injurie : as eyther , when it is small , and scarse worthy the myndeing ; and such the stately gravitie of some persons make many to be , which to others seem intollerable ; witnesse Cato , who being asked pardon of him that had given him a bob on the mouth , answered , that there was no injurie done , and so no pardon needfull : or when the greatnes , ( and mallice withall ) of the injurious is such , as that to expostulate a wrong is to provoke to the doubling of it : to which purpose his answer fitted well , that sayd , he had grown old in a tyrants court , by thanking men , when he had received an injurie from them . Sometimes , again , it is wisdom to let persons know , that we account our selvs yll used by them , and that cheifly , when our expostulation is like to prove their warning ; by working eyther fear , or shame in them . If the commendation given of Caesar had not been by him , who was too good a courtjer , that he was wont to forget nothing but injuries ; he though a pagan , might therein have been a mirrour to all Christians ; considering the mischeivousnes of our corrupt nature this way , which is apter to remember a wrong done , then any thing els , specially then a benefit ; because , as one sayth , we account thanks a burden , and revenge an ease . In regard whereof it was not without cause , that Christ our Lord in our directorie of prayer , which we must dayly use , reinforceth nothing but the condition of the fifth petition : as we forgive them that trespasse against us ; the petition being , Forgive us our trespasses ; adding therein , that if we forgive not ▪ them that trespasse against us , neyther will our heavenly father forgive us . And this exhortation , sayth one , if we be not more hard , then iron , and steel , cannot but soften us , and make us appeasable , and ready to remit offences ; considering how many , and great our offences are against the Lord ; for which he both so justly might , and so easily could take revengment upon us . And since vengeance is the Lords , and that he will repay , we must beware we take it not further into our hands , then God gives it us : lest medling with edged-tools , in Gods shop , we surely cut our selvs deep , howsoever they scape , against whom we use them . And , besides the conscience of offending God by revenge , in wish , word , or deed , we may take instances of inducement to forgivenes , from circumstances of all the persons that injurie us . If it be a meaner person then our selvs , that wrongs us ; let us forgive him , in pittie of his weaknes : If our superiour , let us pittie , and forgive our selvs : the former in charitie ; the latter in wisdom . Is he a malicious , and unmerited enemy ? why should we marvayl , if he do his kynde ? Have we hurt him before ? he but gives us our due , and why should we not take it at his hands ? Is he a good man ? let us be ready to forgive him , whom God forgives . Is he wicked ? Alas , we may well forgive him , considering how fearfull vengeance ( if he repent not ) God will take on him for that , and other his sins . Many who think it divelish ( as indeed it is ) to offer an injurie , think it but manly to requite it . But it is , ( sayth one , evill as well to requite , as to offer ; since God forbids both . And there is , sayth another , onely this difference between them ; that he who offers the injury , is before in mischief ; and he that requites it , comes after therein , as fast as he can . With which two joyn a third witnesse saying , that to render evil for evill , is to make two divels for one . Not to be revenged for an injury done is not alwayes to forgive it . For this may be through want of power , or of courage , or in a kinde of haughtines of mynde , when a man esteems himself above the wrong done , or scorns to fyle his fingers with his adversarie . Neyther yet is it sufficient ( though it be a great thing ) that we wish him no hurt who hath wronged us ; but we ought further also so to keep our hearts , that they rejoyce not at his fall , or slumbling , by any other means ; least the Lord see , and it displease him , and he turn his wrath from him upon us . All the other wayes we may be accessory before ; this way , after the fact . Notwithstanding , we may , & have cause to be glad , if the injurious , and oppressours be restreyned by some work of Gods over-ruling providence ; that the fox being chayned up may no more worry the lambs : But this is not to rejoyce for his hurt ; but for his good . Lastly , as God forgives injuries against him ( which all sins are ) if for the same he hate not the person so sinning , though he both be angry at him , and correct him ; and therein provide for the repayring of the honour of his majestie impeached by him : so may men forgive injuries done against them , in spirituall sense , and holy manner ; if therefore they hate not , nor wish hurt to the person , that hath wronged them ; though , in cases , they provide for his due correction , and also for the repayring of the damage susteyned by him in theyr body , goods , or good name , by lawfull means . CHAP. XXXV . Of Patience . IT is our sinfull condition that makes us subject to crosses : our humayn , that makes us sensible of them : without which sense of them we were no more patient in bearing them , then the stone is patient , upon which the weight of the wall lyeth . But in the bearing of such evils as are brought upon us , or befall us , with equanimitie , and moderation , true patience is seen . The grace it self must be in us , even without crosses , and we by it in heart martyrs , without fire , or sword : but so can not the use of it be ; no more then there is use of a salve , where there is no soar . And thereupon the Apostle sayth , that affliction worketh patience , that is , occasions the exercise , and increase of it . And hence it is , that men are most deceaved in the measure of this grace , and esteem their inches e●ns ; till by tryall of evils , they finde the contrarie . But patience tryed by afflictions , and found firm , and good , gives , above other graces , experimentall assurance of Gods love . Whereupon the Apostle , in the place forenamed , gives it alone the honour of working experience : And no marvayl ; seeing by it God gives a poore , and feeble creature such experience of his powerfull grace , and goodnes , for the bearing , and bearing out of those crosses , and miseries , both inward , and outward ; which , without this staf of supportance , were intollerable . Neyther is the work of Gods goodnes lost in them , to whom he imparts this grace ; seeing by it , if by any other , they shew forth the vertues of God ; and honour him in so many of his attributes , in the exercising of it . As first , of his will both commanding , and approving it : as Christ tels the church and Angell at Ephesus : I know thy works , and labour , and patience . Secondly , of his justice , as acknowledging really , that all the afflictions , which they suffer , are lesse , without comparison , then their sins deserv . Thirdly , of his power , and that both over them , with which they struggle not , but making a vertue of necessitie , quietly bear what he layes upon them : and also in them , in susteyning them , that they faynt not under their burden . Fourthly of his wisdom , in effectuall acknowledgment , that he hath his good , & holy ends of his so dealing with them , though oft times not so particularly known to them . Lastly , of his goodnes , in dealing with them in their chastisements , as with sons , for their profit , and that they might be partakers of his holynes : without which last , all the rest how honourable soever to God , are uncomfortable unto man. Vpon this goodnes of God , we do in our afflictions specially exercise the two mayn graces of Fayth , and Hope . Fayth , perswading our hearts , that God loves us as well in our greatest afflictions , as out of them , and will do us nothing but good by them , is as the foundation for this bulwork of patience . Hope assureth us of happy issue out of them all ; which if we wanted , what would it avayl us though we had the strength of men , and angels to bear miseries ? Some Christians have sayd , that Patience is a miserable remedy . But how much better said the Heathen Byas , that he onely is miserable that wants patience , for the bearing of his misfortunes . As indeed , he is in a miserable case ; considering unto how many calamities all mortall men are subject : against which they can neyther promise themselvs before hand , nor finde in time , other sufficient remedy , then this of patience ; which is a salv for all soars : and the same also so approved , that though it make not miseries cease to be miseries ; yet it keeps the person that hath it , and suffers them , from being miserable . Yea , as deadly poysons may be , and are so mixed , and tempered , as they become , in cases , more wholesom , then meat ; so do calamities , deadly in themselvs , tempered with patience become better then their contrarie delights . Sicknes with this is better then health without it ; and poverty so tempered , then riches otherwise : and so all the works of Gods justice , unto which the faythfull are lyable , are better to them , then any work of his mercy to others . Lastly , so absolutely necessarie is this grace , and the use of it , for all Christians , as that the Apostle tels the beleeving Hebrews , and other beleevers in them , that they had need of patience , that having done the will of God , they might receav the promise : With which accords an others exhortation , that patience may have its perfit work in the Saints , that they may be perfit , and intire , lacking nothing . A man would think in reason , that he who hath done the will of God , and been carefull in all things to keep a good conscience towards God , and men , should have nothing lacking , for the receaving of the promised reward . But the wisdom of God tels us , that we must first doe our duetie in all things ; and then afterwards , suffer evill with patience , before we receav the reward promised . In which our patient suffering for , or in the way of righteousnes , we please God more ( if it may be ) then in our former weldoing ; as Christ our Lord performed the greatest work of his obedience unto his father , and of our redemption therein , by his innocent , and patient suffering of death . Of all manner of crosses none are so hard to bear by Gods servants , without despayr , as those , wherein the Lord seems , to theyr sense , and reason , to be their enemy , by reason of some strange , and unusuall working against them ; as we have Iob for an example : Nor any so hardly born by them , without inordinate stirring , and spurning again , as those , in which a man must be a meer patient , using , as they call it , that passive patience ; and may , or can say , or do nothing in defending himself , or offending an adversarie . A blow , or wound receaved in fight , or action , is scarse perceaved : But if a man must sit still , and suffer himself to be bobbed on the mouth ; or , as the Prophet sayth , must give his back to the smyters , and his cheeks to them that pluck of the hayr , or must be coupt up alone in a dungeon , or prison , where none may come at him , this goes near him , and tryes his patience , and how he hath hearkened to the Lord God , the holy one of Israell , saying , In returning and rest shall ye be saved ; in quietnes , and in confidence shall be your strength . Where mens injuries are joyned , and concur with Gods providence in a crosse , there the flesh and fleshly passions take more libertie . I haue known some , who have atteyned to a good measure of patient bearing calamities and crosses by other ordinarie hand of Gods providence ; and yet have been most impatient of any prejudice , or damage by mens injurious dealing . And this may seem not to want reason . To be stirred against God for a crosse , is divelish ; against unreasonable creatures , brutish ; but hath a shew of manlines , for a man to be stirred against a man that injuries him . But be the shew what it will , the truth of the ground , for the most part , is ; that pride causeth this swelling of the heart against him , who is deemed to injurie us , specially if we conceav it to be out of contempt ; whereof all men are impatient . Against the pang of impatiencie this way , it is best we labour , not to overvalue our selvs ; nor easily to think that others dispise us ; and , as we have Iob for a pattern of patience , so to follow his steps ; who , looking through the violence , and wrongs of men ( the Sabeans , and Chaldeans , ) beheld , by the eye of fayth , which sees a far of , Gods providence , as the soul of the worlds body , and ruling all things in it ; and thence took instruction for quiet , and patient submission unto the Lord : seeing , & saying in all the outragious practises against him by the divell , and wicked men ; that God who had given , had taken away . CHAP. XXXVI . Of Peace . THE Hebrews by comprehending under the name of peace , all both safety , & prosperitie , whether bodily , or spirituall , do shew therein how both pleasant , and profitable a thing peace is , for all persons , and societies . And though to strive , contend , yea and wage war also , be in cases , and at times , not onely lawfull , but also necessarie ; yet are they never so much as tolerable for themselvs , but onely for peace , as the launching of the wound is for the cureing of it . From peace with God through the forgivenes of sins by faith , and a good conscience , aryseth peace with a mans self ; with the angels ; with all men , after a sort , yea with all creatures in the world . Such a one is in league with the stones of the field , and at peace with the beasts of the field , sayth Eliphaz . Yea his very enemies ( sayth the wise man ) are at peace with him . I add , that though he be burnt in the fire , drowned in the water , or otherwise killed ▪ yet that fire , water , and other instrument of his bodily destruction ; and therewith , all other creatures , are in a kinde of secret league with him , and do even in killing him bodily , work for his spirituall , and eternall good . And if they which are at peace with a king have his subjects at peace with them ; how much more shall Gods servants , and people , have all the creatures in heaven , and earth at peace with them , for their true good , by the favour of him their absolute king , and Lord. God to shew how peaceable man should be , hath denyed him such instruments of offence , and naturall weapons , as many other creatures are furnished withall ; of which some have horns , some hoofs , some paws , some tushes , some talents : But , alasse , how hath sin armed man with hatred , and mallice ; and they with weapons of violence , and destruction ? so as more men are destroyed by men , then by all other creatures . When the Lord would shew himself to Elijah , he did it not in the great , and strong winde , nor in the earthquake , nor in the fire ; but in the small still voyce , which came after them . And when he would have a temple built to dwell in , he would not have David build it , because his hands were full of bood , though of Gods enemies : but Salomon the king of peace . In the building of which there was neither hammer , nor ax , nor tool of yron heard in the house . As the spirit of a man doth not quicken any member of the body , but as it is united to it ; so neyther doth the spirit of God any member of the Church , but being united in the bond of peace . God would have Christians , if it be possible , and as much as in them lyeth , to have peace with all men . But in some cases , and specially , where this cannot be done without sin , on their part ; it lyeth not in them to have peace , but in the other , which would put upon them the necessitie of sinning . And in such a case , they must rayther want peace with men , which is a crosse ; then with God , which is a greater crosse , and a sin also . The Apostle that bids follow peace with all men , adds in the same place , and holynes , without which no man shall see the Lord. Such may be the case , as a man may see God without peace with men ; because it may be their fault , and not his : so can he not possibly without holynes , of which no man fayls but by his own fault , and sin . The contention which makes us nearer God , is better then the peace that separates us from him . They are not most unpeaceable alwayes , who dissent most from others , whether in opinion , or practise : but they who eyther affect differences , or carry them turbulently , whether small , or great , when they fall in . A feirce horse may be so whistled , or yoaked , as he may draw in the same waggon quietly with others , eyther gentle , or head-strong ; so may a violent , and turbulent person go on in the same course quietly a long time , because it pleases him , or because he is strongly yoaked , though without all true love of , or earnest pursuit after peace . But the Lord would have us not onely to be held in peace by others , and to hold peace with others , when we have it , and to imbrace it when it is offered ; but to pursue and follow after it , even when it seems to fly from us . Many can cry aloud for peace , and against peace-breakers : and can speak very glorious things in commendation of so profitable , and pleasant a good , whereby to perswade others to it . But what is this peace , unto which not a few of those good oratours so earnestly , and eloquently perswade ? Surely too often nothings els but eyther a cursed consent in evill , or servile subjection to their , or their masters wils , and lusts , without regard eyther of equitie , or reason . They would willingly have peace ; that is , they would do what they list , and have others do the same their lists also , how unreasonable soever . But this ( saith one ) is not to follow peace , but to command it . The divell himself would have such peace , and hath with his ; ( when the strong man armed keeps his house , all things that he hath are in peace ) and upon condition that he might rule in , and over them after his wicked will. But to follow after peace aright is clean an other , and the same an excellent thing ; requiring at the least these three particular vertues . First , a truely affectioned heart unto it , in conscience of God , and love to men , out of a due valuation of its excellencie ; as Elisha loving , and reverencing his master Eliah , would follow after him , and not leave him . The second is , to deal justly , and equally with all men , without wronging any . It is double injury to beat men causelesly till they cry , and then to beat them for crying . Thus many breed strife by injury , and oppression ; and then cry out against it ; as Athalyah cryed out of treason . There are two freinds ( sayth the Father ) Righteousnes and Peace ; He that will have the one , must do the other . All would have peace ; but all will not do righteousnes . But he that puts the one away , and loves not the freind of peace ; peace loves not him , nor will come at him . A third thing , is forbearance of others , what may be , though in our own wrong . For considering how ready all sorts of men are to wrong one another , and withall how apt to think themselvs wronged , when they are not , yea often times , when they themselvs do the wrong : except we mingle with the former two , such moderation , and Christian forbearance , as to bear , and tolerate for peace sake , persons , and things not intollerable , we follow strife in effect ; whatsoever we eyther pretend , or intend otherwise . It is ill when good men have not peace , and unity amongst themselvs ; and as yll , yea worse , when there is peace amongst wicked , and godles persons ; seeing thereby their strength in evill is encreased . It is better the work of God go on weakly , as it doth , when peace among the good is wanting ; then the divels work strongly , as it doth , in the conspiracie of wicked men . It is therefore a speciall work of Gods good , and powerfull providence to cast a bone amongst such , and to set them one against another , that a fire may come out from Abimelech , and devour the men of Shechem : and from the men of Shechem , and devour Abimelech : by which God makes one of them the others exequutioner in his just judgment ; and therewith provides many times for the peace of his people , whose utter ruine otherwise , their accord in evill and violence against them , would endanger . CHAP. XXXVII . Of Societie , and Freindship . GOD hath made man a sociable creature ; and hath not onely ordeyned severall societies , in which persons are to unite themselvs for theyr mutuall welfare ; but withall so dispensed his blessings , as that no man is so barren , but hath something wherewith to profit others : nor any so furnished , but that he stands need of others to supply his wants . The head cannot say to the foot , ( much lesse the foot to the head ) I have no need of thee . And the lesse need thou , by reason of thine aboundance of bodily , or spirituall endowments , hast of others ; the more neede they have of thee , and thy plentie . To which purpose tended his saying , who having many servants , some better , and some worse ; and being moved by one to disburden himself of such as were unprofitable , and to keep the rest , answered ; that he stood need of the better ; and the worse of him . The king himself is served by the feild ; and stands need of the husbandman ; and so doth he of many of far meaner condition . Some wrong humayn societies by being too divine ; many more , and much more , by being too bestiall . By the former I understand such as in the profession of devotion towards God swallow up , & dissolv such naturall , & civill bonds , as wherein God hath tyed them unto men ; by chusing solitarie , and monasticall lives . All Christians ought to have their conversation in heaven , and to use this world , as though they used it not : And herein such as are called to the holy ministerie ought to be ensamples to others , and to go before them ; but not to hide themselvs in holes from them , as melancholick monks do . So for others ; the lesser helps , and provocations of grace they can have from them with whom they are occasioned to converse ; they are to be the more frequent with God in the personall exercises of pietie : but so as they take heed that they wrong not father , and mother by their Corban : nor make a speciall calling of the common works of all christians . Others are grown more out of kinde , who take greater delight in the following , and fellowship of horses , and hauks , and dogs , then in mens companie . Such have drunk deep of the cup of Circes , by which she is said to have transformed men into beasts . That which was Nabuchad-nezzars punishment , they make their cheif pleasure . As God hath established fellowships , and communities of men to procure their mutuall good ; and to fence them the better , on everie side , against evill ; so sin and wickednes being the greatest , and onely absolute evill ; christians are most bound by vertue of their association , to help , and assist , within the bounds of the callings in which God hath set them , their brethren , and associates against it : according to that of the Phylosopher ; He that bears with the vices of his freind makes them his own . Hence all Israel was punished , and is sayd to have sinned , for not preventing , or reforming one Achans transgression . The sin of another , how near soever unto me , cannot defile me , because he doth it : for then that which neyther goes into a man , nor comes out of him might defile him : but when eyther I doe something for the furthering of it , which I should not do ; or neglect something which I should perform in my place for the preventing , or reforming of it ; by these means I become accessorie eyther before , or after the fact ; and not otherwise . Although it be to be desyred , and that , unto which we are bound , as humanitie , & our speciall places , and occasion will permit ; that we converse onely with such , as eyther may make us better , which is wisdom ; or which we are like to make better , which is charity : yet will a good , and wise man make good use of all companies . Amongst the good he will learn to love goodnes the more : amongst the evill ( and most amongst the worst ) the more to hate evill . But yet notwithstanding , there is a difference . In evill company we see what to avoid ; which is good : but in good , what to follow ; which is better . Besides , there is danger ( if of no worse thing ) lest the edg of our zeal against evill should be taken of , if we be occasioned continually to be grateing against it . The spirit of grace , and goodnes had need to be strong in him , that is not tyred with continuall struglings , and stryvings with the mallice of others . He that , at the first , with righteous Lot vexeth his righteous soul dayly with the wicked deeds of them , with whom he liveth , yet will in time , be in danger , to be vexed dayly lesse , and lesse , with them , as things growing by custom , more familiar to him . Also there is a second danger , lest living amongst fools , or wicked persons , we cōtent our selvs with the litle model of goodnes , or wisdom which we have ; because we are some body in comparison of them , ( as he that hath but half an eye , is a king amongst them that are blinde : ) whereas amongst the wise , and good , we have still matter of imitation , and provocation to aspire unto greater perfection in goodnes . I conclude with that of the father . If men good , and bad be joyned together in speciall bond of societie , they eyther quickly part , or usually become alike . Friendship eyther takes , or makes men alike . Much acquayntance shews eyther great imployment in the world , which puts men necessarily upon the acquayntance of many : or great ability , and endowments , which draw the acquaintance of many to a man , for their benefit : or an ambitious heart , which seeks to be known and acknowledged by many : or an idle head , that hath litle els to do , but to occupy it self , in seeking , or getting freinds . As many , who , if they walked alone , would , by reason of their richer apparrell , be thought men of better estate , then they are : and others meaner then they are , by reason of their russet coats : who yet both are discerned of what condition , and rank they be , by their companions and consorts : so the vertuous , or vitious dispositions of men are much discovered by the company , which they affect , and with which they sort with most gladnes , and content : For like will to like , whether good , or evill . There is a difference between love , goodwill , and freindship . We may love other things besides men : bear good-will to the persons that know us not : but we have freindship onely with men ; and that with mutuall consent , arising from mutuall love , and goodwill , for our mutual good . Now though divers other contracts be more streyt in severall relations ; yet is there in this of freindship a kinde of inwardnes , arising from conformitie of judgment , and affections ( the conjunction of the minde being the nearest kindred ) by which persons are more streitly tyed together , then any other way . There is a freind ( sayth Salomon ) that sticketh closer then a brother : And Moses passing from brother to child , and from childe to wife , placeth her as near , as the mans bosom ; but a freind nearer , as reckning him as his own soul. Such a freind Ionathan was ; whose love to David passed the love of women . Him whom we are to take so near unto us , so constantly to keep , and so freely to communicate withall , we must not lightly make choyse of ; nor as the manner of many is , by meeting together at a feast ; or playing a game at bowls , or tables ; or lodging in one Inn : but eyther after long experience , and having , as the proverb is , eaten a bushell of salt together : or upon some singular , and extraordinary motive , or tryall . And as Christ committed not himself to the Iews , because he knew their hearts ; so neyther are we easily to commit our selvs to men , because we know not their hearts . We are wisely to judg before , but freely to credit after , the knot of freindship tyed : yet so as we try the wisdō , secrecy , & faithfulnes of our freinds in smaller matters , before we trust them in greater ; as men use to try , whether their vessels will hould water , or no , before they put wyne into them . And albeit that christian love , which is the bond of perfection , and first fruits of the spirit , be due to all christians from all ; yet are not all fit freinds for all , of that fellowship . David notwithstanding the many worthyes in his kingdom , had specially Husha● the kings freind : and so had our Lord , whilst he lived upon earth , specially Iohn , among all the twelv , the disciple whom he loved . This speciall affection to one above the rest in Christ , was holy , yet humayn . Many complayn of the perfidiousnes of freinds , & how vilely they have been used by them whom they have trusted : and not without cause ; it being as vile , as common , to deccav him , whom we could not have deceaved , if he had not trusted us : But if all things be rightly weighed , the most have most cause to complain of themselvs , for makeing no better choyse . He is but right served , in all mens judgments , that hath his broath running out , which he puts into a riven dish . And first , God is love ; and no marvayl then , if there be no firmnes in that love , which is not founded in God , and goodnes . As , on the other side , if a man be deceaved by such a freind as he trusts upon the shew of pietie and goodnes , which he makes ; he hath comfort with God , unto whom he had respect in trusting him . Men that trust others upon the testimonie , and commendation of any , and are deceaved by them , use to complayn to them , for whose cause they trusted them : He that looks , in his league of freindship , to the appearance of godlynes , and vertue , which the other makes , takes his friend , after a sort , upon Gods word , and testimony ; and if he happen to be deceaved by him , may complayn , and moan himself to God ; as David complayned of Achitophell the traytour , with whom he had taken sweet counsayl , and walked into the house of God , as a freind . But on the contrarie , he that leagues himself with a vayn , and godles person , especially with respect and liking to any vanity , or leaud quality in him ; if he be deceaved by him afterwards , ( as like enough he will be ) may go to the divell to complayn ; upon whose word , in effect , he took him . Some do discover their pryde , and ambition by affecting acquaintance , and societie with their superiours ; thereby eyther to become , or to seem greater then they are . So do others not a litle , if not more , bewray their pride , by affected sorting with much meaner persons then themselvs ; that they may have honour , and respect from them , and domineer amongst them : which in truth , though under an appearance of humilitie , shews the prouder minde . It was swelling pride in Caesar , that he rayther desired to be the first in the least village of Italie , then the second in Rome it self . He that will throughly reform , and correct his faults , had need eyther of singular circumspection , and jealousy over himself , and his wayes , for the finding out of his own faylings : or of faythfull freinds who will seriously admonish him ; in which dutie christian freindship is specially differenced from all other : or els of bitter enemyes , who will not spare , nor fayl to cast his faults in his teeth ; that so he may make a medicine of their mallice , as physitions make triacle of venemous serpents . And as Iason had his impostume opened , and so healed by his enemies sword , in the wars , which his freinds the physitions could not cure ; so we receav sometimes , that good by our enemyes reproaches , which our freinds eyther cannot , or will not affoard us , by their loving , and faythfull advertisements . A wise man makes better use of his enemies , then a fool of his freinds . To him that knows the use of true freindship , no earthly thing is more delightfull , then the sweet societie of wise , and honest freinds , whether for recreation after studie , or labour ; or communication in a prosperous state ; or comfort in an afflicted . He that so esteems not this benefit , is unworthy of it . Yet , for my self , though I have ever thus valued truly loving freinds ; notwithstanding , considering unto how many dangers , and calamities mine afflicted state hath been exposed , I have counted it a benefit , that I have not had many such , as were in danger to take excessive sorrow for my miserie that hath , or could befall me . Some freinds , in this respect , have a very ill , and unfreindly fashion . If any good come to them , they conceal it from their freinds : if any hurt , they hasten to fill their ears with that , to the utmost . Such are more perversly chyldish , then children . For as they will streight complayn to their mothers , of any hurt that befals them : so , on the other side , if any good come to them , though it be but an apple , or nut ; they will as readily run , and acquaynt them with it also . Such persons are commonly lovers of themselvs , envious , and unthankfull . We , on the contrarie , should rayther hasten , and desire to manifest to our freinds matter of gladnes , when good befals us ; then of sorrow , in our crosses : and shew therein both our love towards them , in procuring their rejoycing with us ; and also our wisdom , and strength of fayth , and patience , in the silent swallowing of our sorrows , without greiving our freinds more then needs must . So we read of the woman , that had lost her peice ; she lighted the candle , swept the house , and sought it diligently ; and all this she did alone : but when she had found it , then she called in her freinds , and neighbours to rejoyce with her . It is best mourning alone ; and best rejoycing with companie . Some freinds are rayther to be used , then trusted : namely such as are more able , then entire , or free-hearted : Some agayn are rayther to be trusted , then used , saue in case of necessitie , and then also sparingly : and those are such , as whos 's truly loving affections exceed their abilitie . And in these considerations , the proverb oft times fitteth : Rich mens purses , and poore mens hearts . Wealth maketh many freinds , and povertie tryeth them ; as the winde shews which clouds have rayn in them , and which not . And so , though the rich have the more freinds ; yet the poores better appear to be faythfull , in giving testimony that they love their freinds for God , and the persons themselvs : which to know is not a small priveledg , that poore men have above others ; who can hardly discern , whether their persons , or riches be loved . A freind ( sayth the wise man ) loveth at all times : and a brother is born for adversity . He sayth not , A freind is born for prosperitie ; though it be one end of freindship , that we might have with whom to communicate , and rejoyce in a prosperous state of things ; but for adversity ; this being the more principall end ( specially in our sinfull , and sorrowfull state ) for which God hath linked men together in all societies : which the wiser sort of the heathen have seen by the dim light of nature , and that it apperteyns specially to the office of a true freind to ease his freinds greif by speach , to affoard him counsayl in doubtfull cases , to drive away sadnes by his chearfulnes , and to refresh him with his very presence . And for such persons in societies , as , in effect , make account , that they are onely for other mens prosperitie , and not for their afflicted state ; and that others are for their help , and benefit ; and they for their own : these are the verie moths , and caterpillers of family , church , and common wealth : and so far from deserving the fellowship of men , as they are scarse worthy of the flocks , and heards of beasts : of which divers are helpfull to their fellow , as they are able , and the other need . As none can sin against the Holy Ghost , and irremissibly , but they , whom God hath receaved into some degree of fellowship with him , at least , in the knowledg of the truth : so there is no so great enmitie amongst any others , as amongst them ; who of freinds become enemies . A brother offended is harder to be wonn , then a strong citty : and such contentions are like the bars of a castle . A twyne thread , if it be broken , is more easily knit together , then a cable . And the hard Adamant , if it hap to be beaten in peices with the hammer , flyes into such small dust , as is scarse discernable . And no marvayl , if , where men look for love , and kindenes , they finde , in truth , or supposition , the contrary , & that which agrees not with a freindly affection ; that there they conceave most indignation , and greatest matter of alienation . It is therefore requisite , that a freind shew himself freindly , for the preserving inviolated that bond of amitie with his freind : and avoyd all make-bates , persons or things . And of this sort , not onely greater unkyndenesses use to be , but even smaller also , if they be frequent : as men consume their states , many times , by small ( if dayly ) losses , and mispendings . And if it so come to passe , that our freinds become , or appear so ill , as that in their freindship there is more hurt , or danger , then in their hatred ; it is yet better we untwyne , then break the coard of former freindship : save where some extraordinarie unworthines suddeynly breaks out , and which urgeth present renunciation . Lastly , when we are necessarily pressed eyther to the one , or other ; let us rayther do it with sorrow , then anger : and withall , have in us a disposition to reassume our old course of kindenesse , if there appear cause afterwards : as the storks , when the winter is over , do affect their former nests . CHAP. XXXVIII . Of Credit , and good name . CRedit , and good name with men so follows vertue , and good deserts ( like the shadow the body ) as it remayns notwithstanding Gods good gift , sundry wayes . First , in bestowing upon men vertue , and goodnes to deserv it : for which also the gifts of God are to be the more welcom . Secondly , in guiding them to manifest , and improve their endowments to the advantage of their good name ; not as stage-players , but as good stewards of the gift of God that way . Thirdly , by moving the hearts of other men to have them in due respect , and estimation : to which purpose it is sayd of Ioseph , and others ( though of most singular desert in regard of men ) that God gave them favour in their eyes . Many rayther desire a great name , then a good : and therefore rayther enterprise great , then good matters . Some matters greatly great ; as they in the East , who to get them a name , would build a tower , whose top should reach heaven . Such also was the levell of the huge , and high Pyramides built by the Egiptian kings . Some , things greatly strange though mean , as Parmeno in his artificiall imitation of the gruntling of a sow . Some , greatly dangerous ; as those Funambuli , who rayther will venture their necks , then want a name . Some again , things , if no otherwise , yet greatly odious ; as Herostratus , in burning the temple of Diana , in Ephesus , with wilde fire . And so Pilate is famous for crucifying Christ ; and Iudas for betraying him : so is Ieroboam known by this brand , He that made Israel to sin . But a great name so got , and left to posteritie , is like to the great stinck of a lamp , or candle , when it is gone out : whereas the memoriall of the righteous is blessed ; and like the smell of the costly oyntment of spykenard , wherewith Mary annoynted our Lords feet : the sweet sent whereof filled the whole house . And this good name of the godly , and vertuous , living amongst good men upon earth , when they are dead , is a kinde of pledge of their souls living for ever with God in heaven . This none neglect , but they , who mean to do nothing to deserv it : nor despise , but with endangering their own hardning in evill , both against the fear of God , and shame of the world . This good name is rayther to be chosen then great riches , sayth he , who could well discern what was best . Which shews , both that he , who impayrs anothers credit by slaunder is worse then a theif , and steals a more pretious thing ; as also that he , who seeks , and gets it to himself undeservedly , is as well to answer to God for his undeserved credit with men , as is a theif for his stoln goods . This credit , and good name we may desire , as a good pleasing naturall thing , and for our more comfortable living amongst men : and so David prayed sundry times in one Psalm , that God would turn away reproach from him , which he so feared . But this good name , and note with men , we are specially to desire to honour God withall , and to further , and prefer goodnes with others : as otherwise , so chiefly , by the good regard , and respect , wherein they have us , to advantage the example , and other provocations of vertue , and godlynes proceeding from us , for more ready imitation by , and better acceptance with them . And them , who thus labour to honour God with the honour , and respect , which he vouch safes them from others , he will surely honour with men ( so far as is meet ) and with himself for ever . Whereas the vaynglorious , and ambitious , that eyther seek honour above their desert , or onely thereby to advance themselvs , and theirs , above other men ; they lift up themselvs against God , and climbe higher , then that the bow will bear them : and God , first or last , will throw them down into perdition . And whereas God would have us seek good name , & fame by well doing ; if any seek it by evill , ( as in evill times , and companyes too many do , as Austin confesseth of himself , that in the dayes of his vanitie , he oft did evill , not onely in lust of the thing , but for prayse by it , amongst his consorts ; and sometimes also slaundered himself with the evils , which he had not done , lest seeming more chast he should be more contemptible then the rest ) such do no better then set the divell in Gods place , and glory in their shame , whose end , without repentance , is damnation . For God will keep his place in heaven ; and from him shall men at length , and for ever , receave prayse for wel-doing ; and not from the divell for evill . Neyther yet is credit alwayes gotten with men , by following it , no more then a mans shadow is : but he that seeks to honour God in his mayn intention , God will cause some strinkling of his own prayse to reach unto him ; and covering his sins from his divine eyes , will so farr , as is meet , cover them from the eyes of men also ; and therewith , as it were , commend his vertues to their acceptation : specially , if withall , such a man joyn with his zealous heart towards God , good thoughts , and speeches of other men , & good doings unto them . God will provide , that others shall mete the like measure to him again , in thinking , and speaking well of him . As the whitenes of the Ethiopians teeth is the more remarqueable by reason of the blacknes of his whole body : so are the few vertuous doings of some persons the more noted ; and they the more famous for the same ; by reason of their contrarie course in evill . Things eyther rare in themselvs , or not expected from such or such persons , are most observed : so are the commendable actions , in them , whose ordinarie course in evill gives men litle cause to look for better . And by this means it comes to passe , that divers ( specially great men , who have many trumpetters of their few vertues , and scarse any that dare so much as see their vices ) get often times a greater name of just , mercifull , and pious , for some one , or a few works of those kyndes ( like the Ethiopians teeth ; ) though in a course of injustice , and impietie ; then many others do by the constant practise of those , and other vertues . Seeing honour , and respect is in the hand of the honouring , and not of the honoured ; we are for the right valuation of mens credits in the world , to have speciall regard to the persons that honour others ; whether by praysing them , or otherwise . For fools will prayse men lightly , and at a venture : flatterers , having linguas venales , for their own advantage : vayn and leaud persons , such as are like themselvs ; in praysing of whom , they prayse themselvs by reflexion : But to be praysed by them , who themselvs are prayse-worthy , is both a reward of vertue , and a blessing of God. But above all things , we must remember , that whatsoever eyther we think , or speak of our selvs , or others of us ; onely he , whom the Lord commendeth , is approved : without , or against whom , he that would be commended of men , shall not be defended of men , when God judgeth him ; nor delivered by men , when God condemneth him . And what doth it advantage him , that runns a race , that the standers by approve of his running ; if the Agonothetes , or Iudges of the course disalow him ? And what will it avayl any , if all men , and Angels should extoll him never so highly , and even clap their hands at him , in admiration of his excellencie ; if God the judg of all , and by whose sentence he is eternally happie , or miserable , should condemn him , and cast him of , as unworthy ? Let our mayn care then be , that wee may alwayes be accepted of God : And for acceptance with men , let us not neglect it ; for that were desperatenes ; nor yet set our mynds too much upon it : lest to procure , or keep it , we loose favour in a better place . Let us rayther fear , with the Apostle , lest any think of us above that which indeed there is cause : and if we be approved , or happen to be praysed by any ; let us with the godly Father ( considering both our wants , and other things amisse ) take thereby occasion of blushing in our selvs : and , with another , of begging at Gods hands , that he would make us answerable to the good , that any think , or speak of us . CHAP. XXXIX . Of Contempt , and Contumelie . COntumelie hath a sting ; as the saying is : and is hard to be born eyther by wise or good men , how mean otherwise soever . Even the worm being troden upon will turn again : neyther can any esteem eyther so highly of another , or so meanly of himself , as to think he deservs to be contemned by him . And therefore Ionathan , though both wise , godly , and humble-mynded , being reviled by king Saul his father , scarse kept himself within the bounds of due respect eyther to a Father , or king . Many , sayth one , can better endure paynfull stripes , then contumelious words . And hence it is , that povertie is more greivous unto many then other ordinarie crosses , because it brings with it more contempt in the eyes of others . Now , although the fear of God in a person , should , in all equitie , procure him honour , and respect from all : yet as the phylosopher advised , in his time , Wouldst thou take up the study of wisdom , prepare thy self to become a laughing stock to many , &c. so in ours , and all ages , must Gods most faythfull servants much more arm themselvs against contemptuous , and contumelious caryages by many ; if against any other temptation : following therein the Holy Apostle , who approved himself to God in honour , and dishonour : yea the son himself , the author , and finisher of our fayth , who for the joy set before him , not onely indured the crosse , but also despised the shame . And this the more carefully we must do , because the divel will never fayl to stir up his cruell instruments to ply the servants of God , with the most sharp , and byteing rods of contempt , and vilitie , in the middest of theyr other most greivous afflictions ; as is to be seen in Christ our Lord , and David his type : that they finding themselvs despised in those their calamities , which should move compassion towards them , in all mens eyes , might even be broken in their hearts , and so , through de●payr , fall from their stedfastnes ; as many do , not being sufficiently rooted in Gods promises by faith , whereby to bear this sore-pressing temptation . Many buy at a dear rate the use of a few contemptuous speaches , and that not onely at the hands of superiours , and equals ; but oft times , of meaner persons , then themselvs : with whom they loose more love , and respect by one contumelious passion , then they can recover by many freindly actions . Yea men ( so impatient are all of contempt ) are better satisfied and contented with a respective denyall of a benefit , then with a contumelious graunt of it ; yea , I add further , with a playn injurie of some kinde , then with a favour so sauced : because in some injuries persons are thought worthy to be mynded , though not for good towards them : in the other case , worthy to be despised , even by them from whom they receav good . He that despiseth the poore , eyther such in estate , or naturally impotent in minde , or in body ; despiseth God that made him so : at which he is alwayes as truely displeased in a measure , as he was at the children , upon whom he sent a shee-bear to teare them in pieces , for mocking at the prophets bald-head , though he do not so visibly manifest his anger . He that despiseth a man for the grace of God appearing in him ( which is too frequent in ours , and all evil dayes ) despiseth , and almost despyteth the verie spirit of God , which made him so . But he that despiseth a wicked , and vile person , in liew of his vilenes , despises the divell , and sin , that made him so . And albeit the followers of Christ should not come near a proud , or disdaynfull spirit : yet ought they to get , and mainteyn in themselvs a kinde of spirituall highnes of minde , by which , vileny , and a vile person for it , may be contemptible in their eyes : and vices , as said one , not onely odious , but ridiculous . Some have gotten the foxes cunning , in scorning the grapes for their sowernes , which for their height he could not reach to ; affecting the contempt of that good which they want , and cannot obteyn ; that so they may seem to want it upon judgment , as a thing not worthie the having ; and not of impotencie . So some contemn learning , others policy , others other things , as unworthie their having ; which they indeed are unworthy to have , and unable to attain to . Others partially say , with Salomons buyer , that things are nought , when they would have them easily , & for nought : Thus Lot sayd of Zoar , which he would have God spare for his cause , Is it not a litle one ? Lastly , there are , who , in a cruell craft , use to vilifie , and debase , what they can , such persons , and things , as they either have oppressed unjustly , or mean to oppresse . Thus Saul purposing to oppresse David , still terms him , in contempt , The sonn of Ishai : So did the Ephramites term the Gileadites , for like purpose , fugitives of Ephraim amongst the Ephramites , and amongst the Manassites : The Iews and others Christ a Samaritan , and Gal●lean : And wicked men now the faithfull servants of Christ , Lutherans , Hugonites , Calvinists , and by other more contemptible names , that so they may make themselvs , and others the better beleev , that it matters not , what is done to , or becomes of so vile , and unworthie persons . But men are men , though they be sowed in bears skins , that dogs might worrie them : And the contempt cast upon the Lords servants , by those carnall and craftie enemies , neyther makes the oppressed by them lesse precious in Gods sight , nor their oppressions lesse odious . Men , on the contrarie , when they have in hand any thing hard , or greivous to an other , should bethink themselvs of what is good , and commendable in the person ; that thereby they may breed in their hearts due respect of him , and not wrong him : If the grace of God , though in never so great weaknes ; that we wrong not it . If the image of his authoritie , wisdom , or other honourable attribute ; that we wrong not it : If nothing els , yet that he is a man , and so deservs all humayn respect to be given unto him , as the Apostle bids , Honour all men . Men say , Familiaritie breeds contempt ; whereupon many fearing to be contemned by others , dispose themselvs to contemn others by a supercilious , and overly behaviour . But as there is a mean in familiaritie , as in all other things ; so they most fear contempt by it , who have least worth in them , to free themselvs therefrom : and therefore in jealousie , and consciousnes of their own wants , take up a theatricall , and affected strangenes , and statelynes , specially towards their inferiours , and equals . Such are like the asse in the Lions skin : but by braying when they should roar , are discovered , and become more ridiculous , then if they had alwayes shewed their asses ears . Considering how greivous a thing , and hard to be born contempt is ; it is wisdom in a man , not easily to think himself despised by others ; and that even for his own peace . But if an injurie be offered , rayther , if it may be , to impute it to unadvisednes , or negligence , or almost to any other originall , in the offerer , then to contempt . Besides , an aptnes to conceave a contempt shews a minde uncharitable , discontented , and usually proud withall , as looking too much for respect . Lastly , he that judgeth himself despised by another , ( specially being troubled at it ) honoureth him therein : since it cannot be , but that he desires to be respected of him , with whose contemptuous cariage towards him he is troubled . CHAP. XL. Of Envie . ENvie is a greif conceived at the good of another ; specially by him that wants it himself : whereof the highest degree is , so to envy it to him , as we desire it our selvs . It is a verie shamefull affection , and which no man will own , how many so ever use it . Some will confesse , and professe , upon occasion , that they hate , or fear , or scorn others : but none that they envie anie . And no marvayl ; for though many deserv to be hated , feared , and despised ; yet none to be envyed . Good , and wise men are to be honoured in , and for all the good things that God hath given them : Foolish , and corrupt to be pittied in their greatest jollitie , considering what their end shall be . And though there be cause to greiv , in a sort , at the prosperitie , and power of unworthy persons : yet this is not because those things ( good in themselvs ) are good to them ; but because they abuse them to their own , and others hurt . It is like a fire ascending upwards , still ayming at that which is above it : for though superiours oftens grudg at the good of inferiours , yet raither this is indignation then envie . Or rayther it is like smoak , not onely in the former respect ; but also for that , as smoak is greatest at first , and before the fire burn clear , but after the flame bursts out , vanisheth away : so is envy greatest in the first rising of any in vertue , or honour , or other eminent good ; but by continuance of time , and vertue in the envied is tyred out , and gives over . He that envyeth maketh another mans vertue his vice , as Bernard confesseth of himself : and an other mans happines his torment : whereas , he that rejoyceth at the prosperitie of another , ( even thereby , if no other way ) is partaker of the same . Yet were this vice the more tolerable , if , besides men , our selvs , and others ; we in it did not so directly wrong the Lord ; and that ( which is worst ) even in his goodnes , which it not onely perverts , as other vices do , but abolishes , as much as it can . It is ( and worthily ) accounted in some , horrible impiety , to complayn of God , that he made the world no better : But what is it then to quarrell with him for making it so good ? As in truth , an envious person doth : saying unto God , in effect , why hast thou bestowed this vertue , this knowledg , this honour , these riches , or the like good upon this man , or woman ? So the first labourers in the vyneyard sayd of the last , to him which hyred them ; why givest thou so much unto them ? How injurious soever notwithstanding this cancker worm is both to God , and men ; yet is it in this point most just ; that it punisheth and tormenteth , with no small torment , him in whom it beareth swey ; consuming his heart , as rust doth the yron , whereon it groweth ; and rotting his verie bones , whiles he liveth . The good gifts of God , as riches , honour , wit , learning , &c. in any eminencie often endanger their owners by puffing them up with pride in themselvs : And if they have the grace , and modestie to use them aright ; yet are they dangerous to others , becoming oftens fewell to kindle their fire of envy withall . And so it fell out between Ioseph , and his brethren ; David , and King Saul ; and many mo : verifying that of the wise man : Everie perfection of work is the envy of a man from his neighbour . By means whereof it also hurts its owner , many tymes , by a kinde of unnaturall rebound , as it were , from the envious ; and that so violent , as none , but God in heaven , can stand against it . Not Adam in paradise agaynst the divels envy ; nor David against Sauls ; nor Christ against the Pharisees . And in this regard , a mediocritie in any good is the more thankfully to be accepted from God ; considering unto what danger this way , all eminencie exposeth a man. The highest trees are soonest , and soarest shaken with tempests . The best remedy for preventing envy by others is to carry a low Sayl in the most prosperous gayl that can blow : and to ascribe the good a man hath rayther to any other cause , then to himself , or his own wit , industry , or worth any way . Therein he least disparageth others that want it , and so frees himself best from their envy at him . CHAP. XLI . Of Slaunder . HE is a Slaunderer , who wrongs his neighbours credit , eyther by unjust raysing , or upholding an evill report against him . Of which two , viz. the raysing , or receaving a false report , ( seeing that if there were no receavers , there would be no theevs ) one of good skill in discerning doubteth whether is more damnable . We must then get amongst others , this mark of him that shall sojourn in the Lords tabernacle , and dwell in his holy mountayn , that we neyther rayse , nor take , or hold up a reproach against our neighbour . Though the North winde be not alwayes to be wished , because it driveth away rain : yet is an angry countenance to drive away a backbyting tongue . As a man may be wounded in his body with the sword taken out of his own hand● so may he in his credit , by the injurious relation of the very thing , which his hand hath done , or tongue spoken . And the same also sometimes being good in it self ; and eyther wrested to some other sense then he intended ; as were the words of Christ by false witnesses : or craftily made an opportunitie whereupon to build some false , but colourable insinuation of evill ; as was Davids being at Nob with the High priest , by Doeg : Sometimes also being evill ; as when men without just , and necessarie occasion blaze abroad the faults of others ; eyther in idlenes , for want of other talk ; or of hatred , by way of revenge ; or in flatterie , to please other men ; or in envy , as grudging at their good name . And it may wel be thought , that persons oftner calumniate others of love to themselvs , then of hatred to them : thinking therein to build their own credit , upon the ruines of other mens : which is , as if one , to make his own garment seem the fayrer , should cast mire upon his neighbours . Some slaunders are such as confute themselvs in the eyes of all reasonable men , as eyther being so great , or so senselesse , as are incredible : or when the known qualitie of the person accused , fastens a slaunder upon the accusation : as did Platoes with Diogenes , when he heard one accuse him of evill . Some also there are , which turn to the advantage of the slaundereds credit afterwards , namely such , as a litle time will plainly manifest to have been false , and feyned . For then they , who before have wronged them , through credulitie , will hold themselvs their debters for amends afterwards ; which also it may come to passe they may make them , by not beleeving some ill ( though just ) report of them , in after time . Slaunderers of any others may rightlyest be called divelish , seeing the divell hath his name of Slaundering . He sometimes slaunders God to men ; as to Eve , of envie , in the beginning : sometimes men to God , as Iob of hypocrisie : and continually man to man , by his venemous instruments thus anotamized in their parts , by the Apostle . Their throat is an open sepulcher ; with their tongue they have used deceipt ; the poyson of asps is under their lips ; whose mouth is full of cursing , and bitternes . And truely it may be , he should not much misse the mark , that affirmed , slaunders , and false reports to have raysed as great , and many quarrels amongst equals ; conspiracies from inferiours ; and from superiours violent oppressions ; as all injuries in truth offered , or other provocations whatsoever . Men commonly with one stroak wound , or kill but one : whereas a slaunderous blow reacheth to many . He wounds himself with his own slaunderous tongue ; his mouth making his flesh to sin : He wounds him in the ear , to whom he slaundereth ; specially if credulous , as the most are , in receaving false reports : And as for him , whom he slaundereth , he wounds him in his good name ( though him onely by suffering evill , the former two as workers of it ) and withall , oftens makes way by so doing for further wrong to be offered him , eyther by himself , or others . Thus Maximinus the tyrant set awork certain vile persons to accuse the Christians of heynous evils , that so he might persequute them with more shew of reason : like as men , when they would have their dogs killed , give out , that they are mad . David never complayns of the sharpnes of the swords of the Philistims , or other enemyes ; but of the sharp swords of the tongue of slaunderers , he oft , and piteously complains , in the book of the Psalms , as peirceing deeper then the former . And yet for fence against those sharp swords God hath put into the hands of his innocent servants two bucklars : the one inward , viz. a conscience , upon due knowledg , and examination , excusing before God ; and this is of proof : The other , such a conversation before men , as may ward our credit and good name from being wounded in the eyes of such as know us , and are equally mynded ; and such , as are not apt eyther greedily to devour , or lightly to admit slaunders , and vituperies raysed against us . Yet , if the divell could by the serpents slaunders impeach the credit of God himself with our first parents , in their state of innocencie ; no marvayl , if his serpentlike instruments can prevayl with sinfull men , & women this way , even against Gods faithfull servants . We must therefore prevent slaunders what we can ; bear what we cannot avoyd ; and alwayes be mindefull , by earnest prayer , as well to commend our good name to God , that he may take charge of it , as our persons and estates . Better never accused , then quit , though after the clearest , and most honourable manner , that may be : seeing after a bold slaunder something ever will stick behinde : by which the ignorant of the truth will be abused , and adversaries take advantage to upbrayd . But how great soever matter of greif or shame unjust slaunder causeth ; yet he that is reproached for well doing , hath the spirit of glory resting upon him , and being innocent , may say , that the evill is not against him , but against another , whom the slaunderer takes him to be . The advised consideration partly of the cause , and partly of the end , which the Lord will make , aboundantly sweetens all the sowrnes of the reproaches , which he suffers : and such a one may know himself to have atteyned to the highest pitch of Christianitie , and conformitie with Christ , when for wel-doing he is ill dealt with . It is kingly , sayth one , say we , Christian like , to do well , and to be ill spoken of . Yet is it not enough , that when we are slaundred , we be from under the desert of it directly : but we must withall consider , whether we have not drawn it upon our selvs deservedly , in regard of God by slaundering others , & that so God payes us home in our kinde : or by some other scandalous sin , which the Lord will punish in us by slaunderous tongues ; as he did David by Shemei : or whether we have not given vehement occasion of mens suspecting us ; and so accusing our selvs as one sayth , of suspicion ; what marvayl , if others think , and speak evill of us ? CHAP. XLII . Of Flatterie . THE reproof by Diogenes is not more known , then just , upon flatterers ; that as tyrants are the worst of all wild beasts , so are they of all tame . And yet there is ( and the same verie common ) a worse beast , then eyther of them severally ; to wit , a monster-gendred of them both . Men flatter their superiours , or others able to oppose them ; to the intent they may tyrannize over their inferiours the more freely , without danger , or fear : and so become both flatterers , and tyrants . A man needs no other flatterer then his own partiall heart to infatuate him . Notwithstanding , though few would rayther buy a false , then a true glasse to see their faces in : yet how fewer are there so truely ha●eing their own vices , as that they had not rayther seek , or at least , enterteyn such freinds , as may rayther cover their faults by flatterie , then cure them by faythfull reproofs ? And this benefit men of a poore , and despised condition may set against divers miseryes incident thereunto : that they are thereby out of danger of being much flattered . Every one will be bould to call a poore man fool , or knave , and to speak of , and to him , all the ill which he knows , & more also . Whereas the rich , and mightie in the world are , for the most part , soothed up , to their destruction ; as the fat ox is clawed by the same hand that strikes him down . And this is just from God upon the most of them , because they desire rayther to be pleased by flatteries , then bettered by hearing the truth . Few coming near Davids order , will say as he did , Let the righteous smite me , it shall be a kindenes : let him reprove me , it shall be a pretious oyl . Where yet the excuse is not nothing , which the Phylosopher makes ; that as worms soonest breed in soft and sweet woods : so gentle and noble spirits do most easily admit ▪ flatteryes . He that reads the Epistles dedicatorie of learned me●s books in all faculties , divinitie not excepted ; if eyther he knew not the contrarie , by experience , or suspected not , how easily ambition ( the canker of learning , and mother of flatterie ) might grow in learned mens breasts : would soon be brought to think , that almost all the great men in the world were so good , so vertuous , so religious , such , & so wise , and worthy patriots , as nothing more could be wished , or hoped for . But how oft , God and men know , whilst they labour to honour many of them unjustly , do they most justly shame themselvs , in proclayming those things of their benefactours to the world , with all confidence , which a modest man that knows the persons , cannot read without blushing ? and giving men just cause to suspect ( as Lactantius speaks of a Philosopher in Bithynia , writing against Christians , and pouring out himself into the prayses of persequuting princes ) that oft times they write their books rayther to flatter in their prefaces , then for other matters prosequ●ted in the treatises themselvs . Flatterie is in all cases , and persons a base sin , and which will make one man ( dog-like ) to fawn upon another , for a morsell of bread : But in the ministers of Gods holy word , above all other men , it is most pernitious . For whereas in other cases a man makes himself a claw-back ; in this he makes God himself , in whose name he speaks , no better , what in him lyes : Besides that , he turns into deadly poyson the onely sovereign medcine of the soul. This made the Apostle take God to witnesse , that he never used flattering words : and to protest against others , that they in doing it , served not the Lord Iesus , but their own bellyes . Such are not to be accounted the servants of Christ , whom they make their stayl ; nor yet of their flattered Lords , and maysters , how lowd soever they professe themselvs their obedient servants : but they have a base mayster , whom they serve , and are ashamed to own ; their belly , and the divell in it . It is not for nothing that the prophets , and Apostles have so thundered against the flatterers of the mightie ; who both look so much for it , as that they think themselvs half maligned , and envyed , if they be but sparingly flattered ; and yet are so deeply endangered by it . Here notwithstanding , we must beware , that to avoyd the note of flatterers we become not raylers , affecting to speak evill of dignities , eyther in pride , ( as many scorn to flatter , that is , love to revile ▪ or out of discontentment in our selvs , or to nourish it in others . CHAP. XLIII . Of Suspicion . SVspicion ( as it is commonly taken ) is , as it were , a looking under an hidden thing , with an inclination to judg it evill , and amisse . It sets the person suspected in a kinde of middle state , ( but something bended the worse way ) and neyther quit , because he is suspected : nor condemned , because he is but suspected . He that should deal by all persons , and things , as Caesar did by his wife , whom he put away , because she was suspected of uncleannes , though solemnly cleared in judgment ; should leav himself neyther friend , nor wit , nor honestie neyther : For all these , and whatsoever els he hath that good is , are subject to unjust suspicion , by others . Suspicion indeed , how unjust so ever is a blemish , and so may justly occasion refusall , where there is free libertie ; but not rejection in way of punishment , This is to right a former wrong by a second greater . Some suspect all men , and some none : both are in fault ; the former in the more sinfull fault ; the latter in the more honest , but more dangerous to themselvs . And yet even for that ; there want not , who by causlesse suspicion teach their servants , friends , yea wives , and children also , to deceav them . For many respecting more their credit with men , then a good conscience before God , by being suspected ( though causlesly ) grow desperate : yea think themselvs half priviledged to deceav them that suspect them ; seeing that by so doing , they but become that , which they are deemed to be before . It is best therefore , first not to suspect without good cause : next , not to bewray our suspicion , except we have great hope to over-aw thereby the suspected person . There are many unreasonably ( though not altogether unoccasioned ) transported from the one of the extreams formerly mentioned to the other : who being at first credulous , and light of beleif , and thereby oft deceaved ; at length come to trust none ; but would burn , as they say , their shirt , if they thought it knew their secrets : & therefore set it down for a rule , to have al men in jealousie . Such overwise men are like the fool , that because the sive deceaved him , and let his drink run out , would not trust his dish with it afterwards . Howsoever things fall out , it is best to keep our byasse alwayes on the right side : and to encline still to a better , rayther then to a worse opinion of men ▪ then they deserv . For though it be best of all , to judg of others just as they are : yet seeing , that is alwayes hard , and sometimes impossible ; we shall lesse offend God in judging of men too well ( though sometimes to our own damage ) then too ill , with certain injurie to them , and sin in our selvs , in the violation of the law of charitie , which is not suspicious . The generall cause of suspicion is the want of this true love , whose propertie is to beleev all things , and to hope all things , which with reason , can be beleeved , or hoped for : and so men are in danger to presume of , and promise to themselvs more good of their wives , and children , and friends , whom they entirely love , then there is cause ; rayther then otherwise . Notwithstanding , a very inordinate , and doating affection also breeds causlesse jealousie . Another generall cause of suspicion is the knowledge and consciousnes which persons have of their own inability , and weaknes any way . Of beasts , and birds , hares and doves , and such impotent , and unarmed creatures ; and of men & women ; the childish ; weak , silly , and decrepit are most given to suspicion , as being most subject to be circumvented , or oppressed . So it hath been observed , how the Scythians , and other barbarous nations have laboured to supply their defects of wisdom for prevention of hurt from enemyes , by excesse of suspicion . It is true , that this disease sometimes befals very wise men : But this aryseth from an other , and worse cause , to wit , an evill conscience . Men muse , as they use : and suspect others by themselvs : as is common with all leaud persons . He that is good himself , doth not easily suspect an other to be evill : nor the evill , that an other is good . Besides , an evill conscience accusing men , and women , that they in truth deserv not love , nor respect , nor credit , easily perswades them , that they are not loved , nor respected , nor credited by others . Lastly , it is oftens a punishment from God , that as a man in debt , suspects that every bush which he sees , is a sargeant to arrest him ; so they which are without true grace , and assurance of the pardon of their sinns from him , should be suspicious , that every one would deceav , or hurt them otherwise . It was Gods curse upon Cain , when he had killed his brother Abel , to suspect , and fear , that every one that he mett with , would kill him . Notwithstanding all these things ; sometimes God sends a spirit of jealousie upon interessed persons , for the discoverie of evils in others formerly hidden ; which out of probable suspicion come to be searched into , and by searching are found out . And alwaies we must strive for that discretion , and wisdom , as not to take our marks amisse , by censuring any rashly , as Eli did Hannah for druncken , because her lips went , and her voice was not heard : nor yet to be so fondly charitable , as not to see the spots of mens leprosie breaking out in their foreheads . We are not onely by innocencie to prevent just blame ; but withall , by christian care , and wisdom , to provide that we hurt not our good name by coming under colourable suspicion of evill . We provide things honest before God by preserving innocency : but before men , by giving no probable cause of their suspecting us . And so doing , if yet God by his providence , so order , that we come under it ; we must bear it patiently , as a burden layd upon us by him ; eyther to prove us ; as it was not the least tryall upon Iob , to be suspected by his freinds , and others , of hypocrisy : or , it may be , to warn us to take heed of some sin , of which we are in danger , though not guiltie : it may be , for our present peace , and safety , as it happened to David , by being suspected of the Lords of the Phylistims ; or , it may be , for their just punishment , by whom we are unjustly suspected ; as in the same Davids case , in being suspected by king Saul of affecting the kingdom ; to his own great harm in wanting him , and the worthyes with him in the battle with the Philistims . CAP. XLIIII . Of Appearances . IT is the royall prerogative of Gods infinite wisdom to judg of persons , & things , as , in truth , they are . It is mens , yea angels unperfit condition , in comparison , ( under which God hath humbled them ) to judg of the one , and other , according to outward appearances ; leaving to him alone and the persons themselvs , the hidden things of the hea●● . To appear evill to a righteous judgment , is alwaies evill , whether the person be evill , or good . If evill , his evill appearance is but his inward evil manifested to be , as it is ; and his inside turned outward : If good ; he slaunders himself in appearing evill . He that makes an ill shew , we may well account evil , and corrupt , ordinarily ; seeing all ( save in the case of some speciall temptation ) desire to seem , as good , as they are , & to put the fayrest side outward . He that is once well known to me for good , and vertuous I will alwayes esteem so , except I come to take certeyn knowledg of his after-declyning to evill . So , on the contrarie , if I have once rightly and certeynly branded a man for evil , I shall not easily come to think good of him , except his after-repentance as playnly appear to me . The reason is , because bare time makes none of evill good ; or of good evill : but onely confirms men in that which they are , whether the one , or other . Although it be not simply a sufficient warrant for our answerable judgment of , or caryage towards persons , or things , that they appear good or evill unto us ; because we often err in our judgments about them , through ignorance , negligence , or partialitie : yet is it a certeyn rule , that we must never proceed , eyther in judgment , or practise against appearances : for in so doing ▪ we condemn our selvs in the thing , which we approve ; if it appear good , and yet we condemn it : so do we also in the thing which we condemn ; by holding any course of approbation towards that , which seems evill unto us . Notwithstanding , such is the force of outward appearances , as that , in cases , they bynde us in conscience , both for judgment , and practise , to that which indeed is not true , nor due ; but wherein we are altogether deceaved . As when we receav a matter for truth ( which yet indeed is not so ) upon the clear testimonie of two , or three witnesses worthy of credit , so far as we can discern : or when we esteem an hypocrite ( cunningly dissembling ) for good and godly , as did Phillip Simon Magus . It is a fortunate sin to suspect him , without apparent cause , that dissembles : and an infortunate vertue to be deceaved in him . The appearance of evill ( by the Apostles prescript ) is to be absteyned from . Which yet we must not understand absolutely of whatsoever seems evill unto others : for then we should absteyn from all , or the most good ; whereof there is litle , but some , or other misdeem it . But the meaning is properly , that , in prophesying ( of which the Apostle speaks ) as we are to hold that which is good , and proved so to be ; so if any thing be delivered , of which we have a sinister suspicion , as fearing that some poyson cleaveth to it , though not plainly so discerned by us , we with-hold our assent , till by fayth we can receav it . And in the generall , that , if a thing appear amisse , and evill unto others , especially unto weaker brethren , though it be not such of it self , yet we forbear it ; except eyther conscience of duety simply binde us unto it ; or that some greater conveniency appear in doing it , then is the inconveniency of , or to others , in misconceaving of us , and our doings . If it be a good thing to appear good , how much more to be so indeed ? It is also the readiest way , and most compendious for any to appear , and be thought wise , vertuous , or godly ; to be , in truth , such . For God will both ( so far , as it stands with his glory , and the persons good ) give occasion of manifestation of that good which is ; and also provide , that others may accordingly take knowledg of it . And though many things be secret in the mean while ; yet , when the Lord shall come , he will both bring to light the hidden things of darknes , and make manifest the counsels of the hearts , and then shall everie one have prayse of God. The Lord bestoweth his graces upon men not onely for their own good , but for the good of others also : and that , as otherwise , so for the manifesting , and shewing forth the vertues of him , who hath called them out of darknes , into his marveylous light . Who must therefore provide carefully , both to be , as they appear , for their own comfort ; and to appear , as they are , to the glory of God , and good of men . Yet so as their first , and greatest care herein be , that their appearances be not above their existences ; and that they make shew of no more then they have . As in the outward estate , it is the high way to povertie , or worse , for a mans expences to exceed his receipts ; & his layings out his comings in : so in the spirituall course , to overstreyn in outward manifestations is a way tending to all impudent , and desperate hypocrisie , under a form of godlynes , without the power thereof . And for other gifts , as knowledg , wisdom , learning , eloquence , or the like ; he that in the manifestation of them will streyn above his reach , may easily crack his credit , and make himself ridiculous to others ; like the stage-player , who with too much wypeing of his borrowed beard puls it from his face , and so bewrayes his bare chin . And though a forth-putting man play his part so well ( as many do ) that he not onely satisfy , but draw into admiration his simple spectators , who cannot discern between shadow , and body ; yet shall he hardly , or not at all , escape the censure of vayn-glorious , and arrogant , by more judicious men . We are oftens angry , and offended at others , for wronging us , by conceaving a worse opinion of us , then we deserv : whereas , in right , we should be angry at our selvs , for giving them occasion so to judg , by our ill , and suspicious appearances . For , albeit thereby , he , whose heart , and way is upright in Gods sight , loose not his comfort with him , who sees the heart : yet by his misappearances made in word , or deed , he may justly forfeyt his credit with men ; to whom it apperteyns to judg of the tree by the fruit , or leavs , or any other outward mark , or note , rayther then by the sap . Cunning naughtines hath oftens more credit in the world , then unadvised honestie . CHAP. XLV . Of Offences . IT must needs be ( considering mans frailty , Sathans mallice , and Gods providence ) that offences come , sayth Christ our Lord : but w● be to the person by whom they come . Wo be to him , first , that gives offence ; next , to him that takes it , where he should not : as the same our Lord teacheth els where , saying , Blessed is he , whosoever shall not be offended in me : that is , who takes not occasion of stumbling , to hinder himself in the way of godlynes , eyther at my person , or doctrine , or works , or followers ; or at the persequutions , and contradictions raysed against me , and myne , by myne , and their adversaries . And considering how many such like stumbling stones are in the narrow way of Christ , which leads unto life ; he is a happy man indeed , that hath eyther power to remove them , or wisdom to decline from them , or nimblenes of grace to leap over them . Offence may be given , where none is taken ; as in such evill actions , as whereby others may or might be , but are not provoked to evill ; and so Peter was an offence , or scandall to Christ : Or offence may be taken , where none is given ; and so Christ , and the gospell were a stone of stumbling , and rock of offence to both the houses of Israel ; and so are many good , and lawfull things , yea necessarie also , to many now . Offence also may both be given , and taken in the same action : and that eyther in things simply evill ; as when one provokes , and an other is provoked to evill , by false doctrine , corrupt counsayl , ill example , or the like : or in things of indifferent nature , but unseasonably used , to the effectuall hindrance of others , in the way of godlynes . In such cases , as I last mentioned , offence is given through want of charitie ; and taken through want , or weaknes of fayth in the particular . God would have us walk in fayth towards him , and love towards men : that so doing we may neyther offend God , nor men . But these two , which the Lord hath joyned together , Sathan would not onely disjoyn in many , but so oppose , as eyther may oppresse , or destroy other . Hence some are so strong in fayth , and zealous for faythfulnes towards God , as they are lifted up above charitie towards men ; not considering how they ought to receav the weak , and bear , and forbear them , yea apply unto them in many things , and drive according to their pace , as fearing to offend one of those litle ones . And though we may do nothing simply evill to please men ; ( for that were to prefer them before God ) nor betray the truth to gratifie them ; ( so better scandall arise , then truth forsaken ) yet are we not onely to do , or leav undone things of indifferent nature , wherein we have libertie , for the preventing of offence , and so to depart from our own right : but withall , both to do divers things , which out of the case of offence were sin , as Paul circumcised Timothy ; and for a time also to forbear both the publishing , and practising of some truth , to the which in time we do ow testimony both wayes . Others , on the contrarie , are so full of charitie towards men , and fear of offending them , as that for , and sometimes under pretence thereof , they will both adventure to do many things , which God plainly enough forbids ; and neglect the practise of other things commanded them , and all Christs disciples , in his gospell . Many pretend the weaknes of others , where , in truth , they shew their own weaknes ; others , that they would do such and such things , ( to which indeed both conscience of God , and duty to men bindes them ) but for offence . And what is this offence many times ? Surely oftens nothing els but the waspishnes of some peevish and imperious persons caryed against others with hatred , or contempt , or envy , or divers of those passions . But this is not to respect the weak in fayth , but the strong in passion . To be offended at good things in men ( which is the propertie of an evill minde ) is to be offended at God in men : To be offended at things indifferent , is to be offended , as it were , at men in men : But to be offended at evill in men in due manner , and measure , is to be offended at the divell in men . In this last case no man should think much at due opposition , and reproof , seeing it is not properly against him , but against Sathan in him . Readines to take offence , and exception at , and against other men in their faylings , shews eyther weaknes of understanding in the offended , when they discern not eyther of mens temptations , under which they lye ; or what they may and ought to bear in their brethren : Or it shews pride which makes men eyther out of envy apt to bark at others upon every small occasion ; or to despise them in their wants and weaknesses , through over-valuation of their own excellencie ; whereas , on the contrarie ; they should support them , that they sinck not under the burden of their infirmities : or els it comes from hypocrisy , out of which many seek to cover both from other mens eyes , & from their own also , their proper beam-like corruptions by quarreling at the moats in their brothers eye . I never knew any more forward to take offence ; then such as were most apt to give it : nor any more hardly brought to bear with saylings at the hands of others ; then such as stood in greatest need to have both God , and men to bear with no small things amisse in themselves . Oh hypocrite , first cast out the beam out of thine own ey : and then shalt thou see clearly to cast out the moat out of thy brothers ey . None should plead his own offence against a thing , but his reason ; nor say , this should not be done , because it offends me : but it offends me , because it should not be done , being contrary to the word of God. To say to another , do not this because it offends God , shews love to God : and , do not this , because it offends others , love to men : But to say , do it not , because it offends me ( without rendring further reason against it ) is from playn self-love ; and is an absurd , and insolent request , and motion . All should take care not to offend one another : but none should look much not to be offended by others : for that is to nourish weaknes in himself , and to provide trouble , and disquietnes for himself before hand . CHAP. XLVI . Of Temptations . GOD tempts a man , and Sathan tempts him , and one man tempts another . Gods temptations are as he is ; good , and for good : and no other thing , but so many tryals of the fayth , patience , love , wisdom , and obedience of his creatures : not that he might know them ( for he understands the thoughts a far of ) but that they might have use , & make manifestation of the grace of the heart in outward acts , that others might know them , and they themselves : or that ( by accident , as they speak ) the contrarie vices of unbeleif , impatiencie , and the like might be discovered where they lye hid , which is good also . It is good , on Gods part , and for his church , that mens naughtines , where it is , should in its time , be discovered . Where also we gather it to be our Saviours meaning to teach his disciples , and us all in them , to pray against temptations , as they are provocations unto sin ; but not , as they are moderate tryals of fayth : and therewith , that our heavenly father would so sweeten the bitternes of them with the sprinklings of the sence of his love in Christ , as that they may not be excessive , or intollerable . Sathans temptations , on the contrarie , are as he is ; evill , and for evill , and sin : eyther outwardly by fitting of objects , or stirring up of instruments , or provyding of furtherances of evill of all sorts : or in regard of the heart and soul , by suggestion of evill thereto , together with the so disposing , and stirring up of the humours of the body , as that they may be ready instruments for the myndes inordinate passions . And albeit he cannot compell eyther the understanding to assent , or the will to consent , or the affections to liking ; and so not the body to the acting of evill : yet being a spirit , he is undoubtedly able to unite himself in his suggestions with our spirits , after an unknown manner ; and the same also verie perswasive , specially with such , as upon whom he is by the Lord in anger let loose , for the punishment of former sins by latter . So we read that Sathan filled the heart of Annanias : entred into the heart of Iudas : works in the children of disobedience : and blyndes the minde of the unbeleevers . Notwithstanding all which his both power and mallice ; seing he can doe nothing to hurt , but by the permission of God , and power which he hath from him ; and that justly given , though , on his part , unjustly used ; we are still to remember the good counsayl by one given us , which is , never to fear the power of the divell more then the offence of God. This were to fear the exequutioner more then the judg . Though a man cannot be drawn away , but by his own concupiscence ; yet may he be tempted otherwise : and be compelled to suffer temptations , which is humayn ; and divelish onely , to be overcome of them , by assent , consent , or liking : And where none of these three is ; there is the divels sin , and but mans crosse , as one sayth , in the temptation . If the thought of evill arising in the heart be such , as unto which not so much as our affections do encline ; but that , on the contrarie , we wholly abhor from it , in the very first rising ; we may gather it to be rayther by suggestion from Sathan , then of our own concupiscence . And as it is not in our power to avoyd the outward presentations of evill , by wicked men , to our eye , or ear ; but we are compelled oftens to see , and hear their unlawfull works , and words , as did Lot the Sodomites : so neyther seemeth it to be in our power to avoyd the bare thoughts of evill , ( which are not alwayes evill thoughts ) by Sathans Suggestions : but that he being a spirit , and spirituall wickednes , can present them to our spirits more effectually , then can any man object , and offer outward , and corporeall provocations to our outward , and bodily senses . As Christ our Lord , after the glorious testimonie given of him by his Father from heaven , and by the Holy Ghost sitting upon him in the form of a dove , and by Ihon the baptist both in word , and deed ; was immediately led into the wildernes , by the spirit , to be tempted of the divell : so must christians make account , after the speciall testimonies of Gods love receaved , of some singular combat of temptation , for their tryall ; wherein , if they overcome , the love of God is thereby , as it were , sealed up unto their hearts . Holy men therefore prospering in vertue must exult , and count it all joy , when they fall into divers temptations , and are exercised in them by the divine providence , for the tryall of their fayth : and therewith of Gods gratious power , which is perfited in their weaknes , this way . There are none of Gods servants , but in the case of temptation have reaped the fruit of his singular providence towards them : sometimes in preventing such temptations , as if they had come upon them in their full strength , would have been most like , if not clean to have overthrown them , yet to have caused their greivous fall ; by which , they have , through Gods providence sitting at the stern , glyded , as a ship by the side of a rock : sometimes in guyding them even in the verie midst of temptations compassing them about , like so many sands : and sometimes by helping and haleing them off , even when they have stuck fast , and been ready to sinck in them . Many have been the bodily dangers known , and not known , which , by Gods good providence , we have escaped : but how many more those that are spirituall ; in which we had been utterly swallowed up , a thousand times , if his gratious hand from heaven had not releived us ? Now , besides those common to all , everie person hath his speciall temptations , arising eyther from his temper of body , or sex , or age , or education , or custome , or state , or calling , or company , or other occasion , against which he must watch most carefully , as men use to watch in the gates of a c●ity beseiged , and in such other places , as in which the enemy is likest to make his assault : in which , if we quit our selvs as men , and stand fast , we shall have our part in his comforts , who sayd , I was upright with him , and I kept my self from mine iniquitie . Some have thought it a wise Christian course in the confession of our secret sius , resydeing in the heart , unto God , not to use the outward voyce , for fear of acquainting Sathan with them thereby , and so of advantageing him to tempt us , by applying himself to that , wherein he seeth us likest to sin . As it is certain that he knows not our hearts at all , as God doth , by immediate insight , but gathers them by the motions , and manifestations of the body : so considering that he himself is the originall of all evill , mediately , or immediately ; it is like , he is , for the most part , acquainted with his own work in men . And so it is good wisdom in us to prefer the best manner of acknowledging our sins to God , for the advantaging of our repentance , before the fear of discovering our corruption to the divell . Christ our Lord teaching us to pray , that God would not lead us into temptation , but deliver us from the evill one , would warn us not to lead our selvs into temptations , nor to deliver our souls into Sathans hands : which yet we do by affecting familiaritie with wicked men , which are as it were his brokers ; by omitting duties of religion publiquely , or privately , or doing them unfruitfully ; by neglecting our speciall callings , and doing nothing , and thereby giveing him opportunitie to tempt us to do evill ; and lastly , by opening too wide the windows of our outward senses towards allureing objects . By these means we not onely tempt God to leav us ; but the divell , after a sort , to tempt us . We have a promise , that if we resist him , he will fly from us : but that is , when he assalts us ; and not when we challenge him , as it were , with his own weapons , wherewith he hath foyled so many . He that thus puts himself within the reach of his paws , shall hardly scape being torn in peices by him . Let us commit our selvs unto Gods safe keep-in all our wayes : but not come in Sathans way , lest we advantage his mallice , and put our selvs out of Gods protection . As the saylers skill is seen in carrying his ship through a storm : so is the strength of fayth in vanquishing dangerous temptations . Yet must we not measure the state of a man too much by that which befals him in some , or other such dangerous tryall . There are few so evill but have at times , their temptations ( that I may so speak ) to some particular good , by which they are caryed lesse or more that way : and few or none so good , but , on the contrarie , have temptations to evill , in which , at times ; something humayn befals them . Now to judg of mens persons according to some such few particulars , contrary to their generall course , were partiallitie . The wicked fall not into evill , but lye groveling in evill : The godly fall sometimes by occasion ; but God is faythfull , who with the temptation maketh a way for his to escape , by their renuall of repentance , and victorie of fayth . And though in those their wrestlings they get a wrench , and limp afterwards , as Iacob did ; yet they have power , and prevayl , and go on , as he did , in their way . CAP. XLVII . Of Conscience . EVerie mans conscience is , as it were , a second God within him , both to judg of his actions within , and without him , and also of his person , and personall state , and whether in ▪ it he be accepted of God , or not . And surely , a great good work of God it is , that he hath created , and set such an overseer as this conscience is , in the soul of man , by which , if he doe any thing amisse , he is checked in secret , that so by repentance he may finde mercy at Gods hands . And how good is it , sayth one , that this worm should be felt , whilst it may be killed ; and gnaw for a time , that it may be choaked for ever ? As , on the contrary , if a man do the thing which good is , the conscience gives testimonie of Gods acceptance , and therewith boldnes before him : making him chearfull even in the sorrows of the world , quiet in its turmoyl , and happy in all extremitie of torments , and withall satisfying him with the testimony from within himself , against mens unjust accusations . This Conscience makes a man eyther a conquerer over the whole world , or a craven ; and ready , specially in danger , and being wakened , to thrust his head in a hole . But now the comforts are not greater in having this good conscience , then are the dangers in mistaking it . Many do craftily pretend it without cause , merely for their credits before men , whose hearts condemn them before God : and whom God who is greater , will condemn much more . Many more are securely presumptuous ; and being ready to beleev that , which they wish true , are bold upon their good conscience so deemed ; not because they know , and try themselvs , and their wayes before the Lord , by his word , as they ought ; but because they know not , nor will know , and examine them . And this is the vulgar conscience of ignorant persons , that are free from those grosser sins , which the light of nature condemns : and of some others also not without understanding , being of bold spirits , and stout hearts , and which will not easily be in fault , eyther before the world , or God himself . There are besides these , whose consciences are benummed ; and seared with an h●at iron ; who by practising at first , and continuing after in sins against their naturall conscience , have obteyned from the Lord this miserable priveledg , and seal of their condemnation , that their mindes should be voyd of understanding , and hearts of sense , and feeling even of heynous sins , in time . Better ( sayd the godly martyr ) sit in the stocks of this world , then of an ill , or accusing conscience : And yet better a conscience accusing , if not desperately ; then benummed , and without feeling . The dead flesh must be eaten out of the wound , and sorenes come before soundnes : so must a benummed conscience become accusing , before it can become excusing aright . The larger conscience the better , if rightly informed . To know that to be lawfull for me , which indeed is lawfull , is the perfection of understanding , and strength of fayth : as , on the other side , to be ignorant of it , is to be weak both in knowledg , and fayth . But we must here put a difference between the conscience it self , and the use of it : for the largest use of conscience is not alwayes best , though the judgment be . Some things are so commaunded , as they absolutely bynde conscience , as to love God and our neighbour , &c. Some things again are so commanded in the generall , as for example , the obedience of the Magistrate , keeping peace with all men , and the like , as yet they have this particular exception . If we can without sinning on our parts : for we must not do evill that we may do good . But yet in these cases we are to be as large , as we can , and to go as far , as possibly we can see it lawfull , in conscience of the commandement of God. Other things are in their kinde indifferent , and such as we perform for our profit , pleasure , credit , or other worldly commoditie . In these we are to use lesse liberrie of conscience , and to take heed that we give not the divell advantage , by some blast of temptation , or other , to blow us into the ditch , if we go to near the side of it . And in observing this difference , we have a conscionable use of our conscience . It is a great question , whether an erroneous conscience be to be followed , or no : and as ill resolved by many affirmatively , after much dispute . Not to follow it is evill , and to do , or leav undone that wherein the man so doing , or not doing , condemns himself ; and therein hath God also condemning him : To follow it , is for the blinde to follow the blinde ( the blinde person his blinde conscience ) into the ditch ; and to have God condemning him in his word , though he justifie himself . Besides then the violation of the conscience , which is alwayes evill , and a by-path on the left hand ; and the following it in evill , as a by-path on the right ( which is sometimes worse , then the former , as in sins against the light of nature ; ) there is a third , and midle way , safe and good ; and that is , the informing of the conscience better by Gods word , and following it accordingly ; unto which also every person is bound , for the duties of his generall , and speciall calling . It is the first dutie of a man to inform his conscience aright ; and then to follow the direction which it gives . A good conscience is as the ship , in which fayth sayleth to heaven : and which they that put away , make shipwrack of fayth . We must therefore first get a good conscience by the sprinkling of the heart with the blood of Christ from the guilt of sin ; and with his spirit from the filth thereof : and having got it , must keep the same with all care , and tendernes , specially by eschewing presumptuous sins , in which is much transgression ; and by which the conscience is wasted , and consumed , as iron by the rust . We offend too much , alasse , through ignorance , and infirmitie : let us not ad to provoke the Lord by sinns against conscience : in which we sin against a double voyce of God , first speaking in his law , and secondly , in our own hearts . Where this is , no marvayl though the voyce of fayth , and witnes of Gods spirit cease : and that the conscience so violated excuse not , but accuse . CHAP. XLVIII . Of Prayer . NO christian exercise hath so many counterfeyts as , prayer : which whilst all would seem to practise , few in truth , & experimentally know . We may say prayers , & sing prayers , and read prayers , and hear prayers , and yet not pray indeed . Yea , we may out of a kinde of naturall instinct , by reason of the indissolible relation between the creature , and creatour , be caryed towards God , so far as to appeal unto him , or heartily wish good from him ( wherein , as one sayth , the soul gives testimonie to God ; ) and yet be far from praying aright ; that is , from making known our requests to God , according to his will , with fayth in his love , and the feeling of our own wants , in our hearts . And the reason why this true prayer is not every mans work , is , because God must first work it in mens hearts , by powring upon them the spirit of grace , and supplication , thereby to teach them both what to pray , as they ought , for matter ; and how , for manner : and without the hand-leading of which spirit we dare not in truth approach unto God , but do , by reason of the guilt of sin , flye from his presence , as Adam did , how nigh unto him soever we seem to draw . Where , with the Apostle , I speak of making our requests known to God , my meaning is not , that we pray to the intent to inform God , but our selvs , both what our wants are , which we desire supply of ; and from whom also we expect it : nor yet to move God to doe that which before he purposed not , as one man is moved by the importunity of another ; but to move our selvs , and make our own hearts beleev the performance of that which God before both purposed , and promised : for therefore David found in his heart to pray unto God to establish his house , because God had revealed unto him , that he would build his house . And if we look for this honour at our childrens hands , that they should ask of us such things , as they want , and as we purpose to bestow upon them : how much more is it agreeable to our duty , and Gods right , that we by prayer begg at his hands all good things both purposed , and promised by him afore hand . By this all things are sanctified to our use , which are sanctified in themselvs by the word of God : by it we have spirituall right to our dayly bread , in what aboundance , and by what naturall , or civill right soever we possesse it before : by it we obteyn many good things of all sorts , at Gods hands , unto which we could atteyn by no art , or industry , or other help : as the favorites of kings get more by begging , then any other can do by any other facultie . Besides , as by conversing with men , we do by litle , and litle , learn their manners , and have bred between them , and us a certain mutuall affection : so by our conversing with God in prayer , we learn the manners of heaven , and feel encrease both of love in us to God , and of God to us . Lastly , by prayer we obteyn with the good things prayed for , the confirmation of our fayth in Gods goodnes towards us , whereof he giveth us testimonie in hearing , and granting our requests , put up unto his majestie . And in this respect , a good thing receaved by prayer hath a double good in it . God is to be invocated not onely with the heart , and with the tongue , but , as one speaks , with the hand also ; as Asa and the men of Iudah prayed to God , and fought with their enemies . And for us to ask any thing at the hands of the Lord , which withall we do not offer our selvs ready instruments to effect , and bring to passe ; is to tempt Gods power , and to abuse his goodnes . To pray for that which we desire not , is to mock with his majestie , as Austin confesseth of himself , that in his youth he begged of God chastitie , and continencie , but was affrayd , lest he should be heard too soon of him . All things live by heat : and the life of prayer stands in the heat of earnest , and fervent desire . And how should we make account , that God should hear us , if we hear not our selvs ? or look that God should be mindefull of us , if we our selvs mynde not , with intention of thought , and desire what we ask of him ? I , sayth the Father , prayed , when I was litle , with no litle affection , that I might not be beaten in the school . But how many grown men pray but with litle , ( if any ) affection , that they may not be beaten in hell ? Our prayers must be earnest , as well for small things , as great ; temporall , as eternall ; but with difference of degrees of earnestnes , according to the degrees of goodnes , or necessity of the things prayed for . But as for fayth , our very degree should be the same , whatsoever the thing be , which we pray for , according to Gods will : seeing the truth of his promise , upon which our fayth resteth , is the same in all things small , and great , and alwayes infallible . We ought as wel , and as much to beleev a small thing , as a great , if God have promised it , and as he hath promised , because his truth , and power are as great in performing all things , though with different degrees of his love . He hath not absolutely promised temporall good things in the particulars , and so sometimes denyes them in love to his children , as seeing them unfitting for them : and sometimes again he grants the desires of his enemies in wrath , and indignation ; as he did of the rebellious Israelites desiring quayls . Besides , if the Lord should not sometimes grant unto his that ask them , the good things of this life , even plenteously , men would think they belonged not to him : If he should grant them to all , and alwayes , it would be thought , that for them , and them alone , he were to be served ; and so in serving him men should not be godly , but covetous . But above all things , we must take heed we ask nothing evill of God : for that were to transform , and turn him , what in us lyes , into Sathan himself . Whosoever , sayth one , will bring his enterprizes to good effect , must begin with prayer to God , and end with praysing of him . And he that begins not his work in that manner , specially being of any difficultie , or weight , is in danger , if it succeed , rayther to end in his own prayses , then in Gods : And if it succeed not , he may thank his own prophanenes in passing by God. And as we are to pray upon all occasions , so specially in the time of trouble ; as children are alwayes running to their fathers , but cheifly , when they get hurt , or fear danger . Then even hypocrites are forced to God ; and this partly out of a naturall desire of releif ; and partly by a naturall perswasion of the power , and goodnes of the creatour , by which he is able , and willing to help his distressed creature : and so Ionahs maryners in the extremitie of the storm , went every one to his God. But as God is a sanctuarie to flye unto for his faithfull servants , in the time of need , whither he leads them by his holy spirit given them : so is it not fayth , but impudency , for hypocrites , and such as in their quiet , & prosperous estate , have not hearkned to God , speaking to them in his word , and works , to presse upon him in their affliction , for help , and succour , without true , and unfeyned repentance , and sorrow , as well , yea more , for sin , then punishment , accompanying it . And though they call upon him , he will not answer : though they seek him early , they shall not finde him . And if he that stoppeth his ears at the cry of the poore , shall crye himself , and not be heard , how much more he that stops his ears against the Lord calling and crying unto him in his word ? The prayers of such are abhominable , and sin : And how miserable must his state needs be , unto whom that becomes sin , by which the godly obteyn remedy against sin , and all other miseryes ? A readines to pray earnestly to God for good things , & the same improved accordingly , is a kinde of pawn from heaven to him that hath it , that he shall receav the good things prayed for : both because all true prayer is by the teachings of the spirit of God , which searcheth the minde of God , and so acquaynts him therewith , in whom it dwels : and also because such a disposition hath fayth not onely joyned with it as a companion , but as the very parent of it : which fayth on mans part , ever presupposeth a promise on Gods. From the use , and fruit of this heavenly grace of prayer nothing can keep him , that keeps himself in the favour of God ; though many things can from other exercises of religion . Not want of fellowship of men , nor solitarines of place , nor depth of dungeon , nor darknes of the night , nor thicknes of wals neyther : but his devout prayers will finde way of ascending unto God. Blessed be his name , who hath provided for his poore servants in their most dolefull , and desolate estate , this ready means of divine comfort , whereof they , in whom his spirit dwels , cannot possibly be deprived . Prayer in secret , and by him that is alone with God , hath these advantages above that , which is publique , and in the church : First , that it is lesse in danger of the taynt of hypocrisy . The proud Pharisee , as well as the humble publican goes to the temple to pray : And the hypocrites love to pray standing in the Synagogu●s , and in the corners of the streets , that they may be seen of men : He that prayes in secret , doth it to be seen of God. Secondly , In private , a christian may descend to such particulars ; as in publique , or before others , he will not , nor ought to mention . Thirdly , He may in private , use such expressions , and outward manifestations , for the better passage of his hearts affection , specially being perplexed with sorrow , or fear , as before others were unseemly , and immodest . In that day of the great mourning in Ierusalem , when they shall look upon him whom they have peirced , and shall mourn for him in bitternes ; everie house , and family shall mourn apart , and their wives apart . On the other side , publique prayer wants not its prerogatives : as first , that it is performed in the order , and ordinance of the church , which the other is not . Secondly , that in the Church and Congregation , many agreeing touching a thing to be asked , have a speciall promise , that it shall be done for them of their father in heaven ; upon whom they set , by their prayers , as it were , in a troup . Lastly , in our publique prayers , and prayses of God , we do give testimonie of his providence in governing the world , and all our affayrs ; and that he is present with his Church , and hears their requests ; for the convinceing of Atheists , and Epicures ; and confirmation of others in beleeving undoubtedly his care over his people , and servants . CHAP. XLIX . Of Oaths , and Lots . THere is great affinity between an Oath , and a Lot. Both the one , and other serv to end controversies , and cause contentions to cease , not easily , or conveniently otherwise to be decided . In both , men as it were , renounce themselvs , and all other creatures ; and appeal to Gods speciall providence . In an oath we appeal to God , as a wise , and righteous witnesse , and judg ; knowing what is truth ; and hating , and punishing falshood , and lyes . In a Lot we appeal to God , as to an absolute Lord , for the disposing of persons , and things , by his more singular work of providence : unto which alone he that casts the Lot , referrs himself , if he mock not both God , and man ; wholy renounceing his own wit , and skil every way , for the furthering of this chance , event , or Lot , rayther then that . Some may be , and are too scrupulous in both : But a thousand times more are too profanely prodigall of the one , and other . In an oath we desire God , as the searcher of hearts , and patron of truth to testifie with us , that we deceav not : and withall , to take vengeance on us , if we do deceav . It is a part of Gods worship , though much used civily ( as civill things are religiously ) : in which we make clear , and solemn confession of Gods presence , wisdom , truth , justice , and omnipotency . There is in it no shadow of any shadow , or type : and therefore no colour , why it should not be morall , and perpetuall , and as lawfull for us now , as for the Church before Christ. It must be taken in truth , in wisdom , and in righteousnes . In truth of thing , & so the same known to him that takes it , in an oath assertory : and with firm purpose of heart , in an oath promisorie . There are ( sayth one ) three bonds or degrees of confirmation of truth . First , a bare affirmation : Secondly , an assertion : Thirdly , an oath . In the first of the three we onely give our word , as they say , by yea , or nay : and whatsoever is above this , ( to wit , in ordinary communication ) is of evill . When our bare word will not be taken , and the weight of the matter requires it , we do pawn our best jewels , as our truth , fayth , and veritie , in an asseveration ; as Christ our Lord confirmed divers his weightie sayings with a doubled Amen . But now , if men will not accept of our pledg neyther , we procure God for our surety in an oath : unto whose justice we also enter counter-bond , for punishment by him , if we deceav . And an oath being the strongest bond of truth that is , and so avowed by God himself , who when he would confirm unto the heyrs of promise the immutabilitie of his counsayl , when he had no stronger bond , interposed an oath , and sware : and when he had no greater to swear by , sware by himself ; it followeth , that they , who are eyther without conscience what they swear , or can dispence , or be dispensed with in their consciences having sworn ( though to their own hinderance ) are both impious towards God , and trea●herous to men ; and such as do really out-law themselvs from all humayn societies ; as neyther deserving credit with them , nor fellowship amongst them . Secondly , we must swear in judgment , with prudent consideration of the thing together with the circumstances , to which we so streytly bynde our selvs : as in an oath promissorie , first , that it be possible unto us ; els we mock both men to whom , and God , by whom we swear : Secondly , that the thing be lawfull which we tye our selvs unto ; To bynde our selvs to that which is evill by an oath , is to make sure work to do evill . Lastly , the matter must be of some weight , and such as becomes the Majestie of God , whom we thus far interest in it . Now what Christian heart ( any way tender of Gods glorie ) bleeds not at the worlds impietie this way ? which fears not to call the glorious majestie of God to witnesse , upon such trifling occasions , as for which no wise man but would be ashamed to call his meanest neighbour , yea or servant eyther ? Lastly , we must swear in righteousnes , that is both according to his meaning ( being made known unto us ) to whom , and for whose satisfaction we swear ; as also for warrantable , and good ends : as the glory of God ; our own and others good ; his satisfaction to whom we swear ; and for the ending , and not the beginning of strife : els we prostitute Gods name eyther to our own , or other mens lusts . Common , and light swearing argues such a degree of irreverence of Gods Majestie , as we may truly , & boldly say , that the heart of a common , and customary swearer is voyd of all grace , and true fear of God. And in weighing with my self with admiration , and horrour , the customarie swearing amongst so many ; considering that there is nothing in it , as in other sins , eyther profitable , or pleasant , or of credit in the world , or that brings eyther reasonable , or sensuall good ; I have made account , that , besides imitation of one another ; and custom , which makes it half naturall to some ; and a conscience guiltie of want of credit in others , which moves many to swear that they may be beleeved ; and want of wit in not a few , who strive by accessory oaths to supply their defect of matter , or other inabilitie of speach ; there is in this swearing ▪ veyn a deeper mysterie of mischeif , then ordinary : and that indeed , men take it up ( specially , in the divels intention , who sets them a work ; and not a litle in their own ) in direct opposition of God , and because he in his law hath so severely prohibited it . If God had not in his word so expresly , and severely forbidden it , as he hath done , certeynly there would not be the least part of it used , that is . Gracelesse men seem therein , to affect a professed contempt of God ; and withall , an opinion from men , that they fear nothing ; neyther God , nor divell , as they say . But God will make them feel , that fear not the guilt of taking his glorious name in vayn , which all creatures ought to honour , and reverence . This sin being directly against Gods majestie ; he reservs , by his providence , the punishment of it ordinarily to himself : spiritually , by hardnes of heart , and impenitencie in this life , usually to the end thereof : and both bodily , and ghostly , by hell-fire for ever Where it is also like , that the divels , and damned men do , and will swear , and curse in their utter rejection from God , and intollerable torment ; and so make their sin , and course of blaspheaming as endlesse , as their punishment for it . CHAP. L. Of Zeal . ZEal is by some well defyned the heat , and intention of all affections ; and not eyther any one simple affection , or composition of divers : I add of the understanding also : So men meditate zealously , and love zealously , and hate zealously , and rejoyce zealously , and mourn zealously , and with great intention of heart . The like is to be sayd of all the rest of the affections . As nothing lives without naturall heat ; so neyther lives he the life of Christ indeed , who is destitute of christian zeal to warm him in his affections , and actions , specially in matter of Gods worship , and service ; in which whether wrong , or right , luke-warmnes is odious , and loathsom . The Lord will spue out of his mouth the luke-warm , whether wyne , or water . Worldly wise-men despise zeal , as prejudiciall to wisdom , & discretion : So Festus judged Paul mad ; & Michall accounted David as one of the fools , for the singular zeal of God which they manifested . But even this foolishnes of God is wiser then men . Yet is it certeyn , that men of great knowledg , and judgment do seldom make that manifestation of Zeal , which weaker persons do . The former have their spirits most in their brayns , and are exercised specially in the disquisition and discerning of truth from falshood , and of good from evill : The latter have them most in their hearts , and accordingly give themselvs to the affectionate pursuit of that , which they conceav to be true , and good ; and alike to the avoyding , and impugning of the contrarie . Some deceav others by the pretence of zeal , which they put on for their advantage , as stage-players do vizours , till their part be played : And thus Ismaell deceaved the fortie men of Samaria with his crocodiles tears . Also there are not a few , who deceav both others , and themselvs , by seeming to both , eyther to have the Zeal of God , which they wholly want ; or much more , then they have : And of this number was Iehu , how loud soever he cryed to Ionadab , Behold the zeal , which I have for the house of the Lord : whereas in truth , that , which most set him awork , was zeal for his own house ; though it may be , he thought not so . Besides craftines in this Iehues zeal , there are two other properties : the one suspitious , where it is found ; and the other odious . The former is a furious march against evill , without an answerable pursuit of , and affection unto the contrarie good : Many are vehemently carryed against Antichristian devises in truth , or so appearing unto them : in whom yet appears litle love and affection to that which is of Christ in their own judgment . Such are rayther carried by their own flesh , then led by the spirit of God. The other is crueltie . To be aright , and truely zealous cannot but be good ; seeing so many ( and those wise men ) desire , at times , to seem so , though they be not . True zeal must be for God , and from God , and according to God : and having God both for beginning , and end , and rule of direction ; it cannot but it self be good , and godly . It must be for the Lord , and for the furtherance of his glorie in the obedience of his will , and in mans salvation ; and not for our own , or other mens by-purposes . And if it so fall out , that by one and the same thing Gods cause , and our own profit , credit , or other worldly advantage be promoted ; we had need keep a jealous eye over our selvs , that we serv not our turn on God , by making his ends , as it were , a bridg to our own , as Iehu did . Secondly , as the fire of the altar came from heaven ; so must our coal of zeal be fetched thence , as being the work of Gods spirit in our hearts , in the use of prayer , meditation upon the word of God read , and heard , the examples of others godly ( as it were , ryding in the fierie chariot of Elyas ) and the like holy means ; by which this divine fire is kindled , and nourished in mens breasts . Thirdly , it must be according to God , both for the qualitie of the matter , and quantity of the intention of affection . For the former , It is good alwayes ( even then , and then onely ) to be zealous in a good matter ; and that neyther lightly presumed , nor partially conceipted so to be , but certeynly known : els we burn not sweet incense with holy fire , but dirt ; and doung in stead thereof . Our zeal also must be apportioned to the object ; and that not onely considered in it self , but also in the circumstances attending upon it : in regard whereof , things not alwayes the most good , or evill in themselvs , may justly deserv at our hands , a great bent eyther of love to them , or hatred against them . And amongst other circumstances we must be carefull so far to have respect to that of persons , as to hate evill most in them whose persons we most love ; and so in our wives , children , and friends , more then in strangers ; and in our selvs most of all . And he that hath not learnt to bear things amisse in others , which he will not bear in himself , hath eyther too much fleshly zeal , or too litle spirituall , or both : which two oftens lodg in one breast : by which it comes to passe , that many are earnest to pluck the moat out of their brothers eye , that perceav not the beam in their own . Notwithstanding , as it doth not detract eyther from the dignitie , or necessitie of naturall heat in our bodyes , that there is found in some , an agueish , and unnaturall heat far greater then the naturall ; so neyther , in truth , and just valuation of things , doth it derogate from the excellencie , and necessitie of the heat of true zeal , and life of grace in the godly , consisting therein ; that many are zealous amisse , whether knowing , ( and so deceaving others ) : or not knowing , ( and so deceaving themselvs ) of what spirit they are . CAP. LI. Of Hypocrisie . HYpocrites have their names from stage-players , as rayther playing then working that which is good and vertuous ; and the same onely upon the stage , and to please lookers on . And as amongst stage-players the same persons act divers parts , at divers times , and those very different one from another ; so is it with the actions of hypocrites : They hold no correspondencie one with another ; but some of them cover , and others discover their masters shame ; as Noahs sons did their fathers . And as such persons are never constant ; for none can long play the counterfeyt untyred : so neyther are they free in any one kinde of good ; but have a goodnes rayther like the water in a dead pit , forced out at tymes , with buckets ; then of a living spring , which sends out its streams freely , and constantly . Yea further , as Iacob ( though for his fathers blessing he covered his hands , and neck very cunningly ) was bewrayed by his tongue and voyce : so , hardly can a counterfeyt carry his matters so close , but that oft times , even in one and the same work , there will be found a jarr of the parts one with another ; so as eyther the tongue will check the hands , or the hands the tongue , or both mutually ; to the shewing , and shaming of all . When great hypocrites , and deep dissemblers are left of God to fall into any grosse , or scandalous evill , they seldom , or never recover their former shew of religion : neyther ( as one sayth ) will the lambs skin , which the wolf wears , being once shorn , ever grow agayn : but God in judgment leaving them in some speciall temptation to grosse wickednes , in which they loose their credit in the world , which alone they sought , and so break the hedg which formerly restreyned them , doth punish their former close dissimulation with after open profanenes . Young hypocrites commonly prove old Atheists . It may well be sayd , as it is in the Proverb , that , Hypocrisie is spun with a fine thread : considering how hypocrites deceav , and over-reach others ; and oft times , weaker persons those that are wiser then they ; how much more , considering , how thereby they deceav themselvs . In which latter there is a transgression and evill both in deceaving , and being deceaved . For albeit a man may often without sin be deceaved by another ; yet never so by himself : seeing the spirit of a man may ( if it do not ) alwayes know the things of a man. This self deceavablenes ariseth in men eyther from presumption , when they think they need not ; or from slouth , that they will not take the payns ; or from an evill conscience , that they dare not trye , and examine themselvs , and their works , and estates with God , as they ought . Besides hypocrites by false appearances getting credit with others , come to esteem themselvs better then they are , because others esteem them so . This hypocrisie is indeed not onely a base , but a foolish evill . Base in dissembling the evill , which it hath , and is ashamed of : and in counterfeyting the good , which it hath not , and is ashamed to seem to want : And therefore notably proud people ( scorning , as they use to boast , to dissemble ) seldom come under this coat ; but do usually appear to men , as voyd of grace and goodnes , as they are before God. Foolish it is , if in nothing els , yet in covering from men that evill , which God seeth , and hateth , and will punish with infinitely greater both losse , and shame , and torment , then any , or all men will , or can : and not onely the evill dissembled , but therewith the dissimulation also : which men legally do not . Great must the hypocrites portion be in Gods plagues ; with whom as the principall , the apparantly evill , as but an accessorie , hath his portion appointed . It is one thing to doe a work in hypocrisie , which onely hypocrites doe ; and an other thing to do it with hypocrisie ; which is still ready , alasse , to mingle it self with the work of Gods grace in all our best actions ; as Tobyah , and the rest of the heathen would have mingled themselvs with the Lords people in the building of his temple . The same may be sayd of unbelief , indevotion , & the like corruptions . It is no marvayl , that Atheist , and Epicures judg all that make shew of pietie and godlynes ( specially above the size , & custome of the times ) conceipted , fantasticall , and very hypocrites ; seeing they measure others by themselvs : And knowing , that if they should make the semblance of godlines , which the others do , it should be no better in them , then hypocrisy , and fancie ; they conclude the same roundly upon others , from their own premises . And of this they are also desirous to perswade both themselvs , and others : Themselvs , for a kinde of envious comfort in evill , that others are as ill as they ; and for their own hardning out of that imagination : Others , for their miserable credit , when they are not thought leaud alone . They being themselvs Sad●cees , would fayn think others , & have them thought Pharisees by others . A tang of this also is to be found even in them , who are not voyd of all goodnes , towards such , as a litle overstep them in the wayes of godlynes . Though hypocrisie be in it self a verie odious thing , and so evill as it corrupts all good in him , in whom it reigns ; making both his works of devotion , and of mercy abhominable to the Lord : yet considering how litle true good is in the world ; it were well ( for others , at least ) that there were more hypocrisie in many , then there is . Which would help both to represse in them many grosse enormities , for shame , and to keep credit with men ; which now shamelesly they practise : and also provoke them to many outward good works ( for the good of others at the least ) which now they wholy , and boldly neglect in professed godlesnes , and dishonesty . Besides , hypocrisie yeilds , though it intend it not , a full and loud testimonie to true vertue and godlines : seeing no man ordinarily desires to seem but good . Now if it be a thing so desireable , even by their testimonie , who want goodnes , to appear good ; how much more to be so in deed : what is the emptie shadow to the solid body ? To shut up this Head : As the shadow follows the body , so doth the name , and fame of good ; true goodnes , with equally-mynded men . And in stead of a thousand compasses of devise which men fetch about to obteyn the name of good , and vertuous , this one short , and right-on way of being good indeed would serv the turn for the procureing it from all indifferent , and wise judges . The most compendious way to this honour is , that in truth a man be , as he would be accounted , sayth the Heathen : how much more ought Christians , who are perswaded of Gods providence in ordering this , and all his other blessings upon themselvs , and others , thus both to say , and think , and proceed accordingly ? And look what recompence of honour , or other reward , this playn , and homely uprightnes ( which of all other vertues Laudatur , & alget ) is denyed from men ; God who seeth , and loveth it , will plenteously supply . Blessed are the perfit in way : who walk in the Law of Iehovah . To chuse the right way of Gods law first , and then to walk uprightly in it , is to be guided by Gods own spirit to heaven . CHAP. LII . Of Sin , and punishment from God. WHatsoever swarveth from the law of God ( written in the table of the heart , or of stone ) whether in our nature , or actions , eyther in the not being of that which should be , or being of that which should not be ( which two are alwayes joyned together in originall sin , and oftens in actuall ) is sin , and evill : yea the greatest ; yea the onely evill indeed . Sin is worse then the divell , as having made him evill , whom God made good : yea then all punishments , yea then hell it self , which God prepared , and made ( and is therefore good ) to punish sin , and sinners by . And accordingly , it was godlily sayd of one , that if sin , and hell were set before him , the one on the one side , and the other on the other ; & that he must needs go through the one of them ; he would rayther enter upon hell , then sin . But blessed be God , who will assuredly keep them from hell , whose hearts are so set to keep themselvs from sin , by his grace . This sin is incident onely to reasonable creatures : God the creator being above sin ; and unreasonable creatures beneath it . For the disorders in bruit beasts ; they are not sin in them , to whom there is no law ; but punishments of mans sin against God ; who hath subjected them to vanitie , thereby to testifie how greatly he is offended at mans , for whom at first he made them , and all other creatures in a more excellent state . The case of children is otherwise , as being reasonable creatures , made after Gods image in Adam , and having the law written in their hearts , as a subject capable both of good and evill ; which bruits are not . Although sin be onely in reasonable creatures , yet is it a most unreasonable thing : otherwise it were not sin , save as it crosses true reason , eyther by lust against reason , or shew of reason against truth . So for particular enormities ; the more unreasonable , the more sinfull : as lusts against nature ; adulterie in a maryed person ; pryde in a mean , prodigalitie in a needy ; covetousnes in him that abounds in riches ; prophanenes in a preacher ; and so of all other vices . All sins , save that first of Adam , and mens very last , are both sins in themselvs , and effects of former sin , and causes of latter : and that not onely by Gods just , though severe judgment , in punishing one by another ; but oft times also by a kinde of naturall , and necessarie coherence , and affinitie . Sometimes one sin brings on an other by provoking unto it , as rash anger unto strife : sometimes to back it , as Peters denying of Christ did his after forswearing him : sometimes to conceal it , as all other evils draw on lying ; and theft murther many times : sometimes to mainteyn it , as pride doth covetousnes , and oppression ; and sometimes to countenance it , that it be not disgraced , as Herods rash oath drew after it the beheading of Iohn the Baptist . And of these commonly a lesser draws on a greater , as lesser sticks set the greater on fire . So also by those degrees of iniquitie do men proceed in one and the same particular enormitie : in which , as in a chayn drawing from heaven to hell , each link moveth his next , from the one , and smaller end , to the other greater . First , there is in a man concupiscence , by which he is drawn away from God , unto whom he ought to cleave with the whole heart . And having once let goe his hold on him , the true , and unchangeable good ; he is forthwith seazed by some appearing , and counterfeyt good , and thereby entised ; as the byrd by falling on the ground is taken in the s●are , from which , whilst she held aloft , she was free . Vpon this inveigled affection , and deceaved judgment thereby , comes consent of will to have , or do the thing which is evill , called by the Apostle the conception of lust : which that it may bring forth sin in outward act , and exequution , wants nothing but opportunitie . This sin perfited by a continued course therein without repentance , brings forth death unavoydably . He therefore that begins to do evill , or to forsake that which is good , in the affection of his heart , is like him that puts his feet into a pit , and lets the hold of his hands go : and without Gods gratious hand catching hold of him , can never stay , till he come to the bottom of the pit of perdition . And no marvayl of this progresse in evill ; seeing everie sin ( how small soever in degree ) hath joyned with it the contempt of God. As therefore the safest way against the flame is to quench the spark , by which it may be kindled ; so against this fire of hell , to quench betymes the spark of concupiscence , and lust . This is done partly by withdrawing from it the occasions , and incitements of , and unto sin ; which are as fewell for nourishing it : as if it be the lust of anger , and revenge ; not to give ear to words of provocation , but to be as a deaf man that hear● not : If of uncleanenes ; not to look upon a mayd : If of drunckennes , or excesse that way ; not to look upon the wine , when it is red ; &c. The second help is by smothering the corruption in the beginning ; which as fire , if it have no vent , goes out ; but getting passage , breaks out into a flame . Lastly , as water ( fires contrarie ) quencheth it ; so do the spirituall means of grace , as prayer , meditation upon Gods word , and the like , quench by degrees , the sparks of sin , and fire of hell . The greatnes of the sin is not alwayes to be esteemed by the thing done . For , as much crookednes may be found in a small line ; so may a great evill be committed in a small matter . Hereupon , he that but gathered sticks on the Sabaoth with a high hand , ( viz. in contempt of Moses , and of God in him ) was to be stoned to death without mercy The sin is also greater , as the temptation , or occasion is lesse ; and therefore the rich man , that having many sheep of his own took his poore neighbours lamb , to enterteyn his stranger withall , was adjudged worthy of death ; whether we take the words , as they seemed to David , or as Nathan meant them . Likewise , the forecasting of evill exceedingly aggrevates it : as with him who devised mischeif upon his bed , and after , set himself in a way to practise it : Others are overtaken by sin , but such overtake sin . So doth it not a litle , if men sin , that they may sin : as it seems many swear , that they may swear : and as Austin confesseth of himself , that being a boy , he stole apples , and cast them away , when he had done . He stole , that he might steal . Lastly , sin becomes more sinfull , if it have scandall , and offence of men , or other damage joyned with it . Yet even for the least sin ; ( if any sin by any , being against Gods infinite majestie , may be accounted litle ) if God should presse the same upon the conscience , and suffer Sathan to urge it to the full ; it would be a burthen intollerable : and such as neyther the heavens could bear ; for the angels that sinned were cast from thence : nor paradise ; for Adam for transgression was driven from thence : nor the earth ; for that swallowed up Dathan and Abiram for their sin : neyther could any men , or angels undergo it , without being born down into the bottom of hell by it : and there onely it rests , as in its proper center . Happy are they , who in the sense , and feeling of the intollerable burthen therof , come to Christ by fayth , that he may ease them . The sin against the Holy Ghost , which shall never be forgiven in this world , or the world to come , is not onely committed by them , who have sometimes professed the gospell ; but by others also , though never coming so far ; but being convinced of the truth thereof , do maliciously hate , blaspheme , and persecute it : and therein sin against the work of the Holy Ghost in their own hearts . And this Christ insinuates against the Scribes , & Pharisees , who yet never came to professe Christianitie . The reason of the 〈◊〉 of this sin is not any de●ect eyther in the mercy of God or mer●●s of Christ ▪ as though the evill in it were greater , then the good in them ; but for that God hath s●t those bo●nds of his grace , and mercy ; that he will never vo●c●●afe fayth , and repen●●●ce to that person , who once so despyteth his spirit , in that its holy work . And considering how oft the Scriptures speak of this sin , not onely for warning of persons in themselvs , but also for direction ●o●ching others so ●inning ; it is to be feared , that the same is more ordinarie , where the gospell is preached , then the most make account of ; and that many malitiously ha●eing and persequuting ( specially after some singular profession made , and forsaken ) true , and conscionable gospellers , would do the same by the gospell it self , if they were not restreyned by fear of men , and shame of the times . The Lord oftens punisheth men in the same kinde , wherein they have sinned : and causeth to be ●ea●●d unto them with the measure , wherewith they meat to others . Thus he dr●●●ed Ph●rao● in the sea , who had formerly drowned the Israelitish infants : and served king A●o●●bezek , as he had served other kings before . And this God doth to make his justice the more conspicuous ; and that mens punishments may be as glasses , wherein their sins may be seen more clearly ; if not for their repentance ; yet for the warning of others . When I seriously weigh and consider the fearfull & greivous punishments , which God ( so good , and gratious hath partly exequuted , in this life ; as upon the old world ; Sodom , and Gomorrah ; Corah , and his company ; and the like : and partly threatned ; as in the end of this life , in the soul ; so in the end of the world , both in soul and body ; and the same for measure , intollerable ; and endles in continuance : Lord , think I , what sin can procure such punishment ? But when , on the contrarie , I consider the horrible contempt of God , & his word , even in them to whom it is dayly and diligently offered : Lord , think I , what punishment can be sufficient for such sin ? What is it then ? Man is fearfully wicked in sinning : and God fearfully just in punishing ; where by fayth , and repentance mercy is not obteyned . My flesh trembleth for dread of thee : and I fear for thy judgments . CHAP. LIII . Of Rewards , and punishments by men . MEN that are able , and ready accordingly to reward the vertues of good men , and well-deserving , do therein not onely give them , and God in them , their due ; but doe give others incouragement also to apply themselvs to vertuous courses , which finde so good acceptance , and reward at mens hands , specially at theirs , who are of place , and abilitie in the world . Whereas , on the contrarie , for such to favour wicked , and leaud persons , is really to invite , and perswade men to evill , and litle better then plainly to hyre both them , and others to doe naughtily . The former in that their approbation , and remuneration of goodnes , and vertue , bear the Image of God , who plenteously rewards the well-doers : the latter plainly resemble the divell , who offered Christ the glorie of the kingdoms of the earth , if he would fall down and worship him . It is a known , and approved saying , that by rewards and punishments societies are preserved . And of these two , though occasion of rewards be more to be desired ; yet the exequution of punishments is more diligently to be looked unto , for the preserving of humayn societies . The reason is ; because , whereas vertue ( as the phylosopher sayd ) rewards it self ; or more truely , if it be true , expects it reward from God ; vice , and vileny , on the contrary , can be restreyned in the most , and worst , onely by the fear of punishment : Neyther serv humayn laws to make men good ; but to keep them from such outrages , and extreamities of evill , as into which otherwise they were in danger to break . The speciall use of the law of God it self , where by his spirit he puts it not in mens minde , and writes it not in their hearts is to restreyn lawlesse persons , as murtherers , whoremongers , and the like ; how much more of mens . There is then a mercifull crueltie , when men save , by severitie , the persons themselvs that are punished , and others also ; the punishment reaching to one , or a few ; and the fear , and warning to many : There is , on the other side , a cruell mercy , when men by spareing spoyl both the persons offending , and others ; who by their impunity take boldnes to offend . This foolish pitty spoyls the cittie , if the magistrate use it : so doth the fond love of parents the family . This love , Salomon ( respecting the effect more then the affection ) cals hatred , saying : He that spareth his rod hateth his son . Notwithstanding this , and that God hath left power , and charge also of punishments in all societies , family , church , and common wealth , which they that exercise , bear the image of Gods justice , and holynes ; the honour whereof they are to preserv , and to breed , and continue in them over whom they are set , a reverend aw of their authoritie for their good : yet considering both mans frailtie , and pronenes to offend ; and miserie in suffering for offences : all in authoritie should still encline to the more favourable part , and rayther to come short , then to exceed measure in punishing even where the offence is evident ; and where it is doubtfull , to forbear , at any hand . He that punisheth another , whether as judg , or exequutioner eyther , must know legally , that he hath done evill , and deserved it : otherwise the authoritie of the whole world cannot bear him out , from being a murtherer before God. The law which sayth . Thou shalt not murther , forbids specially violence in judgment . Besides , punishments must be administred with sorrow , and commiseration ; as rewards with joy and gladnes . It is pittie men should deserv punishments ; and deserving them , pittie but they should have them : yet are we to pitty them in their miserie also : which he that doth , remembers himself to be a man. Lastly , it is worthy the observing , which one hath , that in all punishments respect is to be had to things to come , rayther then past : For howsoever the punishment be just onely in lieu of the offence committed ; yet is it profitable onely , because it tends to prevent after offences , eyther in the person punished , or in others warned by it . And hereupon another would not have a wise man punish because an offence is committed , but least it should be committed afterwards : of which the former renders this reason , that things past cannot be recalled ; but things to come may be prevented . Temporary torments , specially those more great , are greivous to conceav of ; how much more to undergoe ? yet will the sad , and serious consideration of those that are eternall eat them up , as it were , and make them seem nothing in comparison . Whereupon it was , that Polycarpus tould the proconsul , ( who threatned to burn him , if he did not renounce Christ ) Thou threatnest me with the fire , which would burn for a time , but presently after should be extinguished : because thou art ignorant of the fire of the judgment to come , prepared for the eternall punishment of the wicked . Fear not them then which kill the body ; but are not able to kill the soul : But rayther fear him who is able to destroy both soul , and body in hell . CHAP. LIIII . Of the Affections of the minde . OVR affections , as love , sorrow , fear , and the rest , are common to us with bruit beasts ; which therefore the understanding must order , that they be not bruiteish ; and with them , the will , for its yeilding of consent to their motions , or withholding it from them . But as the litle sticks set the greater wood a burning : so do they most what set the understanding , and will aworking in sensuall objects . For example . One sees a naturally pleasing good thing , but belonging to another , or not to him , as Achans wedg of gold : His affection of love , and appetite is inordinately caryed unto it ; and is ready to sollicit the will to consent to the getting , and enjoying of it . But now , if the understanding do its dutie , it steps in , represseth the affection , and restreyneth the will , by discerning , and discovering , that the good thing desyred is anothers , and therefore not to be desyred , or had by him . But as the fumes arysing from a corrupt stomack darken , and dim the bodily eyes : so in sensuall persons the understanding is commonly ( besides its own inherent blyndnes ) so corrupted with partiall , and brutish affections , as that it neglecteth all due search , and disquisi●ion ; and unadvisedly judgeth that good , which is pleasing to appetite , and sense : and so being sweyed , and led by the affections , as a foolish waggoner by his horses , draws with it the wils consent ; which obteyned , the evill is done in Gods account , and wants onely opportunitie for outward effect . Although the seat of the affections be the soul , whose motions they are , and not the bodyes : yet do they more or lesse vehemently , and efficatiously act , and exercise themselvs , as the blood , and spirits , ( the souls immediate instruments ) are more , or lesse fitted to their hand . Hence is it , that anger in the heart moved by some occasion , is so vehement in a cholerick body ; sorrow , or fear in a melancholick ; and so for the rest . These our affections are eyther merely naturall in us ; or sanctifyed by grace ; or morally corrupt , and inordinate . Nature ( and so naturall affections ) is content with a litle : corruption not with a great deal : as the thirst , which is naturall , is quenched with a draught , or two ; but that which is unnaturall , and agueish , not with a whole vessell of drink . This and the reason of it he layes down wittily , that sayth , Naturall desires are finite , but those arysing from false opinion have no limits : as he that goes his right way , hath some end of his journey ; he that wanders , none . And as for sanctified affections , they , alasse , are too feeble in us : and as Iehu was known by his furtous marching ; so may they be , by their soft , and lazy pace : neyther , if they were excessive , were they sanctified , that is , directed by grace , and good reason : nor are they easily so , if they be any thing vehement ; but have commonly too much flesh mingled with them . And no marvayl : for setting our affections above , where Christ is , and whither the spirit of grace advanceth them , we clime up the hill , and withall draw after us the clog of our flesh , lusting the contrarie way : whereas sensuall men led by their lusts , goe down the hill , and are caryed headlong to evill . Besides , sensuall objects are present to the outward senses , by which the affections are moved : but things spirituall are seen a far of , as needing the direction and discourse of fayth for provokeing of affection unto them ; which makes their work in this case more weak and slow . Yet being created faculties , they are the greater the better , if rightly ordered . And so it is not unbrobably sayd by some , that Christ had the greatest fear , sorrow , anger &c. upon him , that ever man had , or could have . But as the stronger the horses in the waggon are , though the better , yet the more dangerous ; so are those horses of the soul in us , lest by misguidance they overthrow all . And as for violent , and inordinate affections ; the person , in whom they are found , how wise , or wel meaning soever otherwise , or howsoever bent upon some good course , is no more to be trusted to ; then the charyot drawn by unbroken horses , going , for the present , quietly on , and in a good way , but which will quickly take a toy , and indanger the overthrow of all . As in a tempestuous sea , the waves , in the same place , are sometimes lifted up ; and the depths , at other times , disclosed : so in an unmortifyed , and passionate heart , one unlawfull , & inordinate passion often breaks into the contrarie , as evill , and inordinate , as it : as did Ammons inordinate love to his sister Thamar into as excessive hatred . So some of extreamly prodigall become extreamly covetous ; of credulous , suspitious ; of mad-merry , sad without measure . The cause is , for that such persons are not led by the lore of reason , or conscience ; but caryed headlong by pangs of passion ; and withall driven by the divell , and so must needs go , and run too ; though up , and down the same way ; and forward , and backward , after his will. As in a fish-pond some one great pike devours both the lesser fish of other kindes , and of its own also ; so in divers , some one affection is so predominate , as it eats up not onely reason , and conscience , but with them , almost all other affections . Many are so sowred with discontentment , and sorrow ; that they appear to have place left for nothing els in their heart : some are set upon so merry a pin , as if they had the image of laughter which Licurgus set up for the Lacedemonians ever before them . Others again are so overgrown with anger ; as they seem to have no blood but choller running in their veyns . If any danger be comeing towards them , ( which all reason would teach them to fear specially ) they will pick a quarrell at something in , or about it , to set anger , and indignation awork . If God send greivous crosses upon them , and thereby call them to mourning ; it shall go hard but they will finde what to be angry at , in some person , or other , to turn the stream that way . It is some disparagement ordinarily to the government of a wise man ( specially in their eyes , who haue no share in the motive ) to make great manifestation of affection , one or other : & therefore Ioseph when he would make himself known affectionately to his brethren , commanded all the Egiptians out of the place . So Zachariah foretelling the extream mourning , which shall be by the familyes in Ierusalem , when God shall pour upon them the spirit of grace , shews , that every family shall mourn apart , and their wives apart . Yet are there cases , in which it stands as well with wisdom to manifest great affections , as with grace , or nature to have them . And this David prudently considered , and practised , at Abners Funerall . We should order our affections before we have any speciall provocations ; and set down with our selvs ( what may be ) before hand , that if such , or such a thing come to passe , we will allow it such , and such a measure of its compatible affection , and no more : that as feirce dogs , though provoked by other mens voyces , yet are quieted by their masters voyce , to which they are used ; so the feirce motions of the minde may be , by reasons voice , with which they are formerly acquainted , for that purpose , made still , and quiet . These motions and affections are well ordered , when they rise , and fall according to the varietie , and weight of objects . To be greatly affected with small occurrences , is womanlike weaknes : litle with great matters , stoicall block●shnes . And me-thinks , he that hath a life to loose and considers it well , should not easily come to fear excessively the losse of his goods : nor he the losse of his bodily life , who hath a soul to loose , or save for ever . And therefore Christ our Lord bids , Fear not him that can kill the body , and then hath shot his sting , and can hurt no more ; but fear him , who can cast both body , and soul into hell . As physitions fearing a mans over-bleeding at the nose , open a veyn in the arm , thereby to turn the course of the blood another way : so we ▪ finding one affection , or other inordinate in us , and like to overflow ; if we cannot so rule , and represse it , as is meet , by good reason , shall do well to set some other affection a working by some moveing , and lawfull object ; that so the stream being turned another way , we may disappoint the passion , which we cannot so well order . For example , If a man finde himself in danger of exo●bitancy in anger , it is good for him to set afoote sorrow , or fear , by some such lawfull object , as God offers him : and so for other passions of the minde . Or if the stream of the affection happ to run so strong , as that we can not well turn it another way ; it is wisdom to get it upon some such object in the same way , as wherein it may freely take its scope : as the horse that can not be stayed , yet may be guided into such a way , as in which there is no great danger , how fast soever he runs ; which may also be so heavie , as will keep him from running fast in it . Thus , if sorrow , fear , or anger be like to work inordinately in us , let us set them upon our sins ; and so the danger of all excesse will soon be over , for the most part . And indeed , it is no small point of christian wisdom , for a man to provide fit matter for his affections ( especially predominant in him ) to be exercised in . Is any among you afflicted ? sayth the Apostle , let him pray : Is any merry ? let him sing Psalmes . And by this means he shall neyther loose his own advantage for good ; nor further Sathans for evill , by any passion , or affection in him . CAP. LV. Of Fear . FEar hath onely evill for the object ; eyther evill in it self ; as is sin : or to him that feareth ; as are the effects thereof ; temporall , or eternall punishment , and the anger of God inflicting them . It is a base affection , and the cognisance of the creatures infirmitie , shewing him to be subject to evill ; from the fear whereof onely the creatour is absolutely free . And so , whereas courage , and stoutnes of heart ( though none of the best ) procures unto men a kinde of respect in the eyes of others : fear , though better used , makes them more contemptible . A lyon is more regarded , then many oxen ; though one oxe be of more use both for labour , and meat , and otherwise ; then many lyons . But God loves rayther a good , then a great heart . And in the law , Gods sacrifices were to be offered of lambs , and kids , and doves , and pigeons ( fearfull creatures , and innocent withall ) ; and not of Lyons , and Eagles ; though they be the kings of beasts , and birds . There is in man , a threefold fear of God , arising from a threefold apprehension of his Majestie : the first , is of God , as our glorious creatour , and governour ; & this is naturall : The second , as of a just , and angry Lord ; which is servile : The third , as of our gratious Father in Christ ; called , and being filiall . All these are found in the true fearers of God in this life : though the midle least , ( which per●it love driveth out ) and in them the last onely reigns . To fear sin more then punishment , ( which they of the last sort do ) is to love God more then our selvs : On the contrarie , to fear punishment more then sin ( which the second disposition leads to ) is to love our selvs more then God : considering , that by sin God is offended ; and we by punishment : and that sin in the committing of it seems good to us , and ill to God : and that punishment , in the exequuting of it , is good in respect of Gods justice , though evill to our sense . The holy fear of God the Scriptures put many times for the whole service of God , as being a generall vertue diffusing it self into all the parts thereof . For we must trust to God with fear , love him with fear , obey him with fear : and in conscience , and consideration of his excellencie , & our own frailtie , work out our salvation with fear and trembling : that is , do all things tending thereunto , with that affection of heart . And considering our boldnes , as king Saul sayth of himself , to step aside , to our destruction ; it is worthily advertised by the wise man ; that he is blessed , who feareth alwaies : that is , who sets himself in Gods sight continually , making him the judg of all his wayes , and works , out of a serious consideration within himself , unto what sin , and miserie for sin , he is exposed , poore creature , as he is . Besides , this fear of God , is called the beginning of wisdom ; and that partly , because the true reverence of his Majestie in the heart makes a man carefull , and studuous to know , and do the things which please him , and to avoyd the contrarie : as also for that God blesseth such an affection with good understanding , and reveals his secrets to them that fear him . Whereas , on the other side , a prophane heart is commonly punished with a foolish head , and minde void of discerning , specially in particulars , what is good , or evill . God would have them that hearken unto him , not onely safe , but also secure , and quiet from fear of hurt , and evill . For which purpose the Scriptures so oft both exhort them , not to fear , and propound arguments of encouragement unto them : Not to exempt their hearts wholly from fear , for that were to exalt them above the condition of mortall , and frayl men ; but so far to bring that unruly passion under the regiment of fayth , as that by it a man be not drawn to do any thing evill , and unlawfull ; nor to forbear any requisite good in his place ; nor to be divided in his heart ; nor to shame himself ; nor to discourage others in that which is good . It is wisdom for us so farr to fear an evill , as to quicken our carefull use of all good means to escape it ; or being a crosse inevitable to prepare us the more patiently to bear it , as not comeing unlooked for : In which regard , Christ spake to his disciples , before hand , of their approaching persequutions , that when they came , they should not be offended . And further to fear evill , is an evill both of sin , and punishment : and that of unbeleif specially , if being hindred by fear we dare not doe that , which apperteyns to our calling ; or be driven by it , to do that which becomes not pietie . Otherwise , to be fearfull of heart , and yet not to be overcome by it , more commends a man , then if he were without fear . This fear though it be something excessive , if not extream , hath this good in it , that it makes a man the more circumspect , and causeth him to call his wits , and other helps , about him , as men in danger use to doe : It helps in deliberation , and preparation ; though it hinder something in exequution . But and if it once get dominion over a man , and rule in him ; there is no such cruell , and tyrant-like master within , or without him . It makes him cruell , and a tyrant to others , from whom it may any way be suspected , that danger can come unto him ; and provokes to the oppression of whatsoever is in his way . Neyther yet doth it exercise lesse tyranny over the fearfull himself . It bereavs him of the use of understanding ; drives sleep from his eyes , which sorrow procures ; disables the tongue from speaking ; and all the other parts of the body from doing their office , by withdrawing the blood , and spirits from them to the affrighted heart . And whereas men by serious consideration , and thought of things in hand are holpen against most other affections ; the objects of fear the more they are mynded , and thought upon , are the more terrible . Some have through extreamitie of fear become grey-headed in a week or two , as one M. Ba●ning of ●ondon , as I have heard : and some in one night , as is testified of the Duke of Mantua●s ●●●sman F●a●●●s us Gonzaga , unto whom ( being committed to prison vpon suspicion of reason ) thought and care , in one night brought grey hayr , by subduction of nourishment . And if we would further and in another and worse kinde , take knowledg of this tyrants cruelty , in constreyning even good men to do evill ; we may see Abraham , for fear , denying his wife ; David his reason , Peter his master Christ in his person ; and many continually in his truth , lesse , or more . He is a man , that can overcome excessive fear by reason : but a child of God , that can overcome i● ▪ by true , and sound fayth in Gods good providence over him . Some , though lambs amongst lyons , yet are lyons amongst lambs ; feirce , and terrible towards their underlings , which cannot , or dare not resist them : and like the young ruffian in the Poet , tha● sh●wed his courage in beating a sill●-woman ; and poore bond slave , that durst not strike again . Such beleev not , or forget , that they have a mayster in heaven ; whose terrours if they knew , with the Apostle ; they durst not , in such sort be terrible unto others . There are many governers in families , and common wealths ; who ( if difference arise between them of the last sort , and their subjects ; or between them of the first , and their wives , children , and servants ) will dominere marveylously ; and be so stout , and stern , as if they were made of iron and steel : Whereas , on the contrarie , if they have to doe with such as stand upon even ground with them , specially such as have a li●le the higher ground ; they sh●w all cowardize , and base fear , suffering them even to play with their noses . Such a one was Re●oboam , who spake ●o●ghly to the people under him ; but had no courage against the king of Egipt : and so litle against Ieroboam that rebelled against him , as that his own son Abijah taxed him of tendernes , that is , feeblenes of heart , after his death . Such another also was Naball : so evill , that none of his servants , or family , or others of whom he was secure , might speak to him : but perceaving himself to have been in danger ( though it were over ) by David , whom , and whose men he had rated , and reviled , in his druncken securitie ; at the very hearing of it , his heart dyed in him , and he became like a stone . These lyons paws , and roarings amongst the poore beasts , are odious in civill administrations ; more in domesticall ; most of all in church-governments , where they are found ; which ought to be specially doctrinall and exemplarie . Let us fear , as we ought , the doing of wrong to others , over whom we have advantage : and God will so provide , that we shall not excessively fear hurt from them , who have power to hurt us . CHAP. LVI . Of Anger . ANger ( as fear , and sorrow , and other affections of aversnes ) hath onely evill ( in truth , or appearance for the object , on which it worketh . But whereas fear , and sorrow out of a kinde of impotency , withdraw the person fearing , or sorrowing , from the evill feared , or sorrowed for ; A●ge● in strength , and stoutnes ( as being the strongest of a●●●ffections ) intends the driveing away , and d●pe●i●g of the evill ; at , and against which it riseth . Which , being also , as Chrisipp●s cals it , and experience confirms , a blinde thing ▪ there is nothing so sacred , and precious which it will spare ; but without difference it flyeth ( where the wings are not clipt ) upon friends , as well as foes ; and upon unreasonable creatures , as well , as upon men . And so Zerxes in anger bet the sea , and threatned the mountayns , if they hindred his passage . Yea it will not spare the truth it self , if it be against its purpose : No nor God neyther , as we may see not onely in furious blasphemers , or peircers of God ( as the word imports ; ) but even in the prophet himself , who was angry even to the death at God , for sparing Ninive● . It is therefore rightly called a short fury , as differing from playn madnes in nothing , but time . And , in truth , it is pittie , that they , in whom it reigns ( specially pleasing themselvs in its fits ) are not chayned up like mad men ; or that they have eyther riches , or strength , or authoritie , or wit , or any thing els to hurt with . It were good he had no other thing in his power , who is not in his own power ; as no angry man is . If a wrathfull man saw himself in a glasse , when his fit is upon him : his eyes burning , his lips ●umbling , his face pale , his teeth gnashing , his mouth foaming , and other parts of his body trembling , and shaking : or but some of these deformities : he would ( and worthily ) loath , himself , and it may be amend things , for after , as some have done . But if the same person saw the face of his soul , in the glasse of Gods word , and the deformities thereof in Gods sight ; he would much more abhor himself , and start aside , as terrified at the sight of so hideous a monster . This rash anger ( whether causlesse , or unmeasurable , where some cause is ) hath alwayes evill in it ; though it be never so speedily repressed : upon which if the sun be let go down , & that it lodg all night in the heart , it becomes mallice by the morning . Men nourish it in pride , and because they will not give place to other men ; not considering ; that in so doing , they give place to the divell , and become like him in mallice , wherein he exceeds himself . This anger God so brands , as he scarse doth any created affection : in forbidding the making of friendship with an angry man , and walking with the furious , for fear of learning his wayes , and getting a snare to the soul. For though all affections becoming inordinate , are vicious , and that God would have his servants watch diligently against the excesses of sorrow , fear , joy , and the like : yet doth he never give warning of the fellowship of such , as in whom they reign , for fear of learning them : Neyther is there that danger of smitling by other passions , which is by this . If Salomon were a wise man , and took not his marks amisse , who so oft , and plainly sets out a fool by rash anger , and wrath ; there are many more fools in the world , then go in the mo●ly coats ; and the same no small fools neyther : considering how many ( specially of them who take a priveledg from their greatnes , to give scope to their passions ) eyther affect , or give way to inordinatenes in this kinde : as if otherwise they could not sufficiently manifest their wisdom and discerning , and goodnes in dislikeing , and greatnes in controuling things amisse in others . But as vainglorious men desire to shew their authoritie in needles commands : so do fools affect the shewing of their wisdom , goodnes , and greatnes , in needles anger . The links whereof a chayn may be made to tye up this feirce dog , that he do not more hurt , then good in byteing , and commit not a greater offence by unadvisednes , and excesse , then the person hath done , which he is set upon ; are specially these : First , lowlines of minde , by which he that thinks not himself great , thinks no great hurt done if he be a litle wronged : Whereas on the otherside , the high mynded conceavs great indignation , that his understanding should be opposed ; his authoritie neglected ; his will crossed ; his credit impeached ; or any thing sayd or done importing any undervaluation of his presumed worth of himself . Christ the Lord teacheth both by example , and doctrine , that humilitie , and meeknes are inseparable companions . A second , consideration what is just with God ( in regard of our sins ) to bring upon us , though by mans unjust provocations and injuries : And this was Davids remedy , when Shemei reviled him . A third , True love to others , which is not easily , no● excessively provoked to anger at such as wrong us ; but rayther moves to pittie them , as the Father wished Scapula ( a great persequuter of the Christians ) that if he would not spare them , he should spare himself , who should have the worst of it . A fourth is a litle delay , and forbearance eyther for the inward working , or outward uttering of anger , whilst we gather our wits about us : which he that can bring himself to , will oftens by finding just cause of anger at himself , forbear being angry at others . And to this tended the counsayl given unto ▪ C●s●● , that he should neyther do , n●r speak any thing in anger ; till he had sa●d over the Greek A●phabet . A fifth is , not to take libertie to be a litle angry at tr●●●e● : for he that useth himself to that , will not keep from extreamitie ●● great matters . The last is to avoyd occasions of provocation● , whether persons , or things : which whilst angry folk , for the most part ▪ aff●ct , they gather such for the fire , wherewith to burn themselvs ; hasten to discover their own sh●me ; & make w●y for the divels temptations , unto which they give way afterwards . CHAP. LVII . Of Humilitie , and Meeknes . HVmilitie is that vertue by which we are taught to v●lue according to , & not ab●ve the worth , ourselvs , and all the good things ▪ which God ●ath given us . I say , according to the worth ; for men may , as one sayth , not subj●ct , but a●j●ct themselvs : and sometimes , we see men , specially pressed with great burdens of temptations , in a kinde of abjectnes of minde , to moulder away , and make their gold litle better then drosse , by undervaluing Gods goodnes towards them . Such are unthankfull to God , uncomfortable in themselvs , and unprofitable unto others , in comparison . Besides , there is an humble hypocrisy , when men so subj●ct thems●lvs to others ( specially superiours ) as they reverence their vi●es ; or suffer their reason , ( more , if their fayth , and consciences ) to be captived to their lusts : And hence comes the worshiping of Angels , and other poynts of will worship : in which the sh●w of ●isdom in the inventers , & imposers ; and of humilitie in the followers bear ●w●y . Lastly , there is a desperate humilitie , when out of an evill , and accusing conscience , a man knows , and judges himself out of Gods favour , and a vile person . But now the most of this humilitie hath joyned with it no small pride . That of the first kinde is very rare : and the infinitely more common , and dangerous disease is the overswelling of the heart , through excesse of self-love , and presumption . Self-love disposeth a person to think himself , and to desire to be thought of others to have the excellency , which he hath not . Herewith the minde is easily corrupted , and vayn man induced to presume of that goodnes in himself , which he wants ; and to be lifted up with that , which he hath . Many by stouping loose of their bodily height : but few stoop too low , in conceipt of themselv● . Yet as Christ Iesus ceased not to be God , though he humbled himself to the taking upon him the form of a servant : so neyther is any man eyther in truth , or account of God , or good men , the lesse , but much the more excellent for his lowly appearance to himself , or others . Yea , as the same Christ our Lord stepped from the shamefull crosse to the height of his glory , and exaltation : so he that will make any high building in christianitie , must first think of , and lay this low foundation of humilitie . This lowlynes of minde is the mother of meeknes , as Christ insinuates , saying , Learn of me , for I am lowly and meek . The humbly-mynded , if a crosse come , or injurie be offered , bears them moderately , as thinking moderately of himself : yea meanly in regard of his sins , and the miserie to which they expose him . The proud through want of consciousnes hereof , if he be a litle crossed ; is feirce , and violent : ●ove dignas concipit iras . What ? He ? A man of his worth so to be used ? specially by such a one ? And as the boar whe●s , and sharpens his ●uskes in his own foam ; so doth a proud person whet , and sharpen his heart , hands , and tongue to indignation , and revenge in the froathy , and foamish imagination of his own worth . Seeing that in evill dayes the meek and milde in spirit following Christs example , who was as a lamb dumb before the shearer , not opening his mouth , are in danger not onely to be shorn , but to be flayed also ; the most in the wisdom and lust of the flesh , think it better to ●owl with the wolves , and to byte too , then by departing from evill , specially by bearing wrongs patiently , to make themselvs a pray . But here fayth steps in , and leads the meek to Gods promises , that he shall inherit the earth : and that God will arise to judgment , to save all the meek of the earth : and that he will see , and hear , and in due time right the wrongs of meek Moses , though he passe them by , and as a deaf man hears not : But for the violent , and self-avenger , he puts himself out of Gods protection , and goes upon his own hazzard . As the stommack swels eyther with good meat excessively used , or with winde , and ill humours : so there is ●carse any thing eyther so good , or so evill ; but mans corrupt heart takes occasion of prydeing , and puffing up its self by it . The prophet speaks of some , who boasted in evill : and the Apostle of others , whose glorying was in their shame . If former ages have been bold ; ours is impudent this way : in which it is hard to say , whether the pride which persons take in good , or in evill be greater . Many shame not to boast of the evils practised by them , which modest men are ashamed to hear of ; and some of the evils which they never did , nor dare , nor can doe , thereby to get credit with vayn persons . If pride in good be hatefull , it is abhominable in evill : specially when men bely themselvs to get matter of glorying in mischief ; as Austin confesseth he in his youth had done . Fools glory in their mo●ley coats ; and therein shew why they wear them : But worse then mad are they who glory in sin , and are lift up for that , which cast the Angels from heaven ; Adam out of Paradise ; and Nabuchadnezzar out of his kingdom amongst the beasts of the feild : and which will cast all into hell , that delight in it . As wicked men pride themselvs in their evils : so are the good in danger to be enamoured of their goodnes . And as he that beseigeth a cittie , if he can neyther obteyn it by composition , nor take it by assault , nor constreyn it by hunger , will , in the last place , if he can , undermine , and blow it up with gunpouder : So our , and Gods enemy , Sathan , when he cannot corrupt , or destroy Gods servants otherwise , attempts ( and that oft successively ) the lifting them up with vayn conceiptednes of themselvs , and their own worth . The holy Apostle was in danger to be exalted above measure with the number of revelations ; for the preventing whereof he needed a messenger of Sathan to buffet him , So God for the keeping , and driveing of pride from his servants , sometimes brings great afflictions upon them ; and humbles them thereby ; and sometimes he doth this , by suffering them to fall into other sins , to remedy that greater sin of pride : as men use to drive out a greater pin with another somewhat smaller . How close doth this corruption cleav unto us , and how dangerous is it withall ; for the purging out of which , the Lord useth such a medicine ? There are in this pride many strange touches : some being proud in , and some of their humilitie . Of the first sort were they , who being vaynly puffed up by their fleshly mind● , in voluntarie humblenes worsh●ped Angels : From a touch of this kinde Peter was not free , when he so refr●ct●rily refused to suffer Christ to wash his feet . There is also danger of being proud of not being proud , nor ●oftie in caryage , apparaell , or contempt of inferiours : and of being called rayther goodman , then mayster ; and rayther mayster then Sir knight . Besides all these , many will goe on their tiptoes , though barefoot : being proud of no man knows what eyther within , or without them : and none more then they . There want not , also amongst the rest , who put out pride to usurie , that by forbearing it a while , and u●ing for it , humble , and submissive appearances , they might after receav it with advantage . Of this sort are they , who use to dispraise themselvs , that others may the more commend them : and who , forsooth , will alwayes come the hindmost , and sit the lowest , that they may be the more solemnly preferred to the first place . Others also ( their crafts-maysters in this trade ) will be very submissive to their superiours , which are but a few , that their inferiours , being many , may learn thereby to honour them the more . So Herod shewed how desirous he was of honour from his subjects , by the honour which he gave to Caesar , and Agrippa . Lastly , there are who put on pride , by strutting , and looking , and speaking stately , and other affected forth-puttings , to free themselvs from contempt . Such are like Esops Asse , in the Lyons skin : and have like successe with him , in the end . The proud so loves himself , as none other can endure him . Not God , for to him he is abhominable : nor humble men , because he is not as they are , and as he should be : nor other prouds , because he is as they are ; who would be singular , and have none other like them . And as God hates the proud , so he resists them : and no marvayl , for they in a singular manner resist him . Some sinners are most directly , & immediately against themselvs ; as the ●louthfull , prodigall , &c. some against other men ; as the covetous , slaunderer , cruell , &c. But the proud exalts himself most directly against & above God , whom alone all creatures should exalt , and magnifie . And he , whom God resists , must needs fall , though the whole world would take his part . Persons are vulgarly most noted for proud by their apparaell . And indeed by it ( if eyther too costly for stuffe , or affected for fashion , or curiously put on ) not onely the flag of pride , as Augustin cald it , is displayed ; but the vice nourished . Many say to their fine cloaths , in effect , as Saul said to Samuel , Honour me before the people . And this also they may effect with them that know them not , nor their estates , and may get them more credit with such , then they deserv ; for which they are to answer God : But to them that know them , and their condition , they thereby make themselvs a by-word , and ridiculous for their pride , and vanitie . A second mark of pride may be taken from mens lof●ie eyes , stretched forth necks , and other the like strutting gestures . A third , contempt of mean persons , and things . A fourth , excessive care not to be neglected , or contemned by others , and trouble , if so it fall out . A fifth , Continuall striving , and janglings with others . A sixt , Crueltie in word or deed towards feeble adversaries . A seaventh , Affectation of singularitie , & being unlike to others . Good men in evill dayes are compelled to be singular in many things , as Lot was in Sodom ; but never affect it . An eighth , An aptnes to observ , and task others , as proud . Lastly , A readines to speak of ones own worth , or of his great acceptance with others of worth , Thraso like . The speciall remedyes against pride are , first , Consideration how God forbids , hates , and resists the proud : who will therefore have a fall , if not upon earth , into hell . Secondly , Meditation upon our sins , and miserie for the same . Thirdly , Thinking ra●ther what good we have not , then what we have . Fourthly , That , if in any good thing we goe before others , we remember , that it is God that hath differenced us : and that having receaved it , we should not glory , as if we had not receaved it . Fiftly , A serious fore casting with our selvs , that the more our receipts are , the greater our account to the Lord must be : which if we consider , as we ought , will rayther make them matter of humiliation unto us , then of arrogancie . Lastly , it will something help to keep the heart down , if we consider , that others are instruments of Gods glory , and of good to men , as well as we . CHAP. LVIII . Of Modestie . MOdestie adorns other vertues , and good things in a person ; as blushing doth a comely countenance . And though many vertues ( of which it is a very unperfit one , as some call it ; and as others , the keeper of other vertues ) be more serviceable ; yet none is more gracefull , in the eyes of others , then this mayden , and sw●et grace , modestie . For this , some have thought our saviour bare that singular affection to the beloved disciple . And what a loadstone it is to draw mens affections , we all finde in our own experience ; as being prone in matters , of comparison , and controversie between others , rayther to favour the more modest , then the more able , or more worthy eyther otherwise . Where it is , it covers many faults , and inabilities from being seen : and where they do appear , procures sometimes excuse , and alwayes commiseration . It commends a Man not onely for that which he hath ; but often even for that which he hath not : For as some by arrogateing to themselvs something which they have not , or know not , give others occasion to think them destitute of that which they have , or know indeed : so others modestie in the things , which they have receaved , procures unto them often times , the opinion , from other men , of having that which in truth they want . Even a fool , when he holdeth his peace , ( which modestie will teach him to do ) is accounted wise . It is an odious thing to see men deserving litle to arrogate much to themselvs : which yet is as usuall , as for a wyndy stommack to swell ; and that specially , in vain confidence , and conceipt of knowledg : whereas men of understanding indeed , are more modestly mynded . The formers brayn , by streytnes of apprehension , can hold but one thing at once : whereas men of larger discourse so apprehend this , or that reason for , or against a matter , as that at the same instant , other things also offer themselvs to their consideration , which may justly occasion modest doubting about it . And as an advised person by the reflection of his understanding , knows his knowledg ; so doth he his ignorance ; as we see a shadow by the light about it , without which , all would be black darknes . So Menedemus was wont to say , that men comeing to studie in Athens , were at first wise men , after that , very punyes , and ignorants : for that , as leather vessels , or bags , being emptie , are stiffe , and hard : but being filled with ●●quour , are soft and plyable : so is it with men commonly , as they have lesse , or more knowledg . This tincture of vertue , as Diogenes cals it , though it be more usefull for the young , then old ; and for women , then men , for the covering of their infirmities ; which through immodest boldnes , irrespectivenes , and want of fear of shame , and reproof , ( in which modestie consists ) they proclaym to the world : yet is it necessarie for all states , sexes , and persons , at all times ; whether alone , or in company with others ▪ whether conversing with God , or men . The Apostle testifies of himself , that he served God amongst the Ephesians in modestie of minde , and many tears : giveing therein an ensample to all , how far they ought to put from them a secure , and impudent heart , & countenance . And though that monster of men Caligula accounted it the most commendable thing in his nature , that he was ashamed of nothing : yet doth both nature , and grace teach it , to be a most odious thing for a man to have a dogs face , as the proverb is : or as the prophet speaks , a wh●res forehead , that refuses to be ashamed . It is pi●ttie any should speed so well , by mere boldnes , without reason or other defect , as many do : who become thereby of audacious impudent , having once broken the bounds of modestie , specially to their advantage . Towards men of such foreheads the proverb must be put in practise , A bold begger must have a bold nay-sayer . It was the unrighteous judg , that did that for the widows importunitie , which conscience would have had him done , for the goodnes of her cause , and povertie of her person . Though to speak , as the thing is ; to be overcome by importunitie argues no● so properly injustice , in what case soever , as impotency of minde to resist . Peter and Iohn with the other Apostles prayed to the Lord for boldnes in the speaking of his word . Many others also pray for boldnes , as they did ; but forget , that they are not Apostles , nor infallibly directed , as they were . Who , if they knew themselvs aright , and how prone they are to speak their own word in stead of Gods , would rayther pray for modestie and advisednes , that they rush not upon the rock of errour . Besides , they so prayed in regard of the threatnings of unbeleevers , with whom they had to do . But amongst brethren , and christians , let us rayther affect the lambs bleat , then the Lions roar . CHAP. LIX . Of Mariage . GOD hath ordeyned maryage , amongst other good means , for the benefit of mans naturall , and spirituall life , in an individual societie , as the Lawjers speak , between one man , and one woman : and hath blessed it alone with this prerogative , that by it , in lawfull order , our kinde should be preserved , and posteritie propagated . And though the Lord have sometimes suffered , & that almost unreproved by the prophets , other bodily conjunctions , then between the proper husband and wife ; and altogether unpunished by the magistrate : and withall shewed the effect of his powerfull providence , as still he doth , so far , as for the procreateing of children , in that disorder : yet did he never approve of any other , or exempt the same from guilt of sin , in the court of conscience ; and seldom from manifest signes of his displeasure ; as experience , and the scriptures teach . Not onely heathen poets ( which were more tolerable ) but also wanton Christians , have nick-named women , necessarie evils : But with as much shame to men , as wrong to women , & to Gods singular ordinance withall . When the Lord amongst all the good creatures which he had made , could finde none fit , and good enough for the man ; he made the woman of a rib of him , and for a help unto him : neyther is she , since the creation , more degenerated then he , from the primative goodnes . Besides , if the woman be a necessarie evill , how evill is the man , for whom she is necessarie ? Some have sayd , and that ( in their own , and others judgment ) both wittily , and devoutly , that Mariage fils the earth , and virginitie heaven : But others have better answered , How should heaven be full , if the earth were empty ? I ad , that ( because Christ hath sayd , that the children of the regeneration neyther marry wives , nor are marryed , but are like the angels in heaven . many , whilst they would , by preposterous imitation , become like the angels in heaven , have in truth become liker the divels in hell : for they also neyther marry wives , nor are marryed . But this is , indeed , the very dr●gs of poperie , to place speciall pietie in things eyther evill ; or indifferent , at the best , as is abstinence from mariage , and the mariage bed : which is no more a vertue , then abstinence from wine , or other pleasing naturall things . Both maryage , and wine are of God , and good in themselvs ; eyther of them may in their abuse , prejudice the naturall , or spirituall life : neyther of them is unlawfull , no not for them which simply need them no● : which also not to need , argues bodily strength in the one ; but a kinde of weaknes in the other . The ancient heathen used to place Mercurie by Venus , to shew what need the affections of mariage have of the rule of reason , and wisdom , to order them . Neyther in truth is there any thing wherein persons more need , & lesse use reason , and true discretion , then in their maryage choyse : in which the most are unreasonably transported by one affection , or other . And if he moralized well , who made this a reason , why God cast Adam into a heavie sleep , whilst he prepared ; and made him a wife of one of his ribs ; that the affections ought to sleep about this work , & the reason to w●k● ; how do they misse , whose manner is to have their affections onely wakeing , or working in this busines ▪ whilst their reason , and conscience also is fast asleep ? I have alwayes thought , that good men crossed with ill wives , or good wives with ill husbands , are ordinarily least to be pittyed of any others in misery : considering how wilfully , and presumptuously ( for the most part ) they tempt God in their choyse . I ad herewithall , that there is no one particular , in which men ; and women bewray , whether their hearts be set upon worldly riches , and honours or sensual pleasures , on the one side ▪ or , on the other side , upon the nourishing , and promoteing of vertue , and godlynes both in themselvs , and their posteritie , then in their choyse this way . When the sons of God take for wives the daughters of men , Gyants are born , and all monstrous confusion followeth , first in the family , and after in church , and common wealth . But when the sons of God take the daughters of God to wives , and the daughters of God are taken by the sons of God : there is an equall yoak , for the persons themselvs to draw in with comfort , and a right course taken , for the leaving of an holy seed behinde them . Some marry by their eye , as did those sons of God formerly mentioned ; and therein follow favour , which is deceip●full , and beauty , which is a vain thing : others by their fingers , as mynding what the woman is worth , in the worlds sense : Others by the ear , as specially respecting their wives title , and high birth ; and so , many times , get themselvs so many Lords , and maysters over them , as she hath freinds : But they that specially respect vertue , and godlynes ( which being attended by the other handmayds , as Hester by her seaven mayds , is the more beautifull , and desireable ) they marry not onely the daughters of such , or such men , but the daughters of God himself . A woman that feareth the Lord , she shall so be praysed : and the man so blessed that marry●th her . We say , In wiveing , and thriveing take counsayl of all the world ; and so men had need . But in this busines affection so far over-rules reason in the most , as they could willingly make their choyse without the counsayl of their nearest , and wisest freinds . Herein therefore freinds should be officious , and forth ▪ putting ; and that both in love of their freinds , and for their own sakes also : who so oft as their freind marryes , make an adventure ; and the same full of danger , whether they shall not wholly , or in a great measure , loose their freind ; which is oftens seen . Herein parents specially must both preserv the right which God , and nature hath given them ; and do the dutie , which the one , and other hath layd upon them : as accounting their children theirs , most of all other things . Whom if they this way bestow conveniently , and in due time ; they provide well both for them , and themselvs . For them , in preventing two dangerous evils ; uncleannes , and unfit matching . For themselvs , according to the saying of Democritus , that he who gets a good husband to his daughter , findes another son : as he looseth his daughter , that gets an ill one . The vertue of the wife is the housbands ornament , so is the housbands the wives much more . And therefore Philons wife being demanded , why she alone went so plainly apparreled , made answer , that her housbands vertues were ornament sufficient for her . If her practise were a rule , and that housbands vertues were to be measured by their wives homelynes in at●yre ; eyther fewer housbands would be thought vertuous then are ; or more wives ●ound soberly apparreled then are . After goodnes fitnes in maryage is most to be regarded : & that so much , that , as , for a pare of gloves , or yoak of oxen , two alike , though meaner both of them are fitter , and better for use , then if the one were more excellent ; So in this maryage pare , and yoak , the woman best qualifyed is not alwayes the best wife for every man ; nor every man the best qualifyed the fittest housband for every woman : but two more alike , though both meaner , sort better usually . And according to this , Pittacus being demanded by a freind what kinde of wife he should marry , answered ▪ one fit for him . Fitnes of years is requisite , that an old head be not set upon young shoulders ; nor the contrarie , which is worse : Fitnes in estate , lest the excelling person despise the other , or draw him to a course above his reach : Fitnes for course of life , and disposition unto it ; the dislike whereof in either by other breeds many discontentments . Lastly agreement of affection , and inclination , what may be , to all good persons , and things . Onely , it is good , if the one be too fierie-hoat , and suddeynly moved ; that the other can cast on the more cold water of forbearance . But now seeing there is seldom , or never found such conformitie betweene man , and wife , but that differences will arise , and be seen ; and so the one must give way , and apply unto the other : this God , and nature layeth upon the woman , rayther then upon the man ; although the man should not to much look for it , nor use all his authoritie ( ordinarily at least ) which none but fools will doe . As the glasse , sayth one , though never so rich of gold , and pearl , if it represent not the face of him that looks into it , is not to be regarded ; so neyther is the wife , how well endowed soever otherwise , except she frame , and compose her self , what may be , unto her housband , in conformitie of manners . Many common graces , and good things are requisite both for housband , and wife : But more specially the Lord requires in the man love , and wisdom ; and in the woman subjection . The love of the housband to his wife must be like Christs to his church ; holy for qualitie , and great for quantitie , both intensively , and extensively . Her person , and whatsoever is good in her he must love fervently ; mending , or bearing ( if not intollerable ) what is amisse : by the former of which two he makes her the better ; and himself by the latter . And if her faylings , and faults be great , he by being inured to bear them patiently , is the fitter to converse quietly , and patiently with other perverse persons abroad ; as Socrates sayd , he was , by bearing the dayly home-brawlings of Zantippe . Neyther sufficeth it , that the housband walk with his wife as a man of love ; but before her also as a man of understanding : which God hath therefore affoarded him , and means of obteyning it above the woman , that he might guide , and goe before her , as a fellow heyr of eternall life with him . It is monstrous , if the head stand where the feet should be : and double pittie , when a Naball , and Abigail are matched together . Yea experience teacheth , how inconvenient it is , if the woman have but a litle more understanding ( though he be not wholly without ) then her housband hath . In the wife is specially required a reverend subjection in all lawfull things to her housband . Lawfull , I mean , for her to obey in , yea though not lawfull for him to require of her . He ought to give honour to the wife , as to the weaker vessell : But now , if he passe the bounds of wisdom , and kindenes ; Yet must not she shake of the bond of submission , but must bear patiently the burden , which God hath layd upon the daughters of Eve. The woman in innocency was to be subject to the man : but this should have been without all wrong on his part , or greif on hers : But she being first in transgression , hath brought her self under an other subjection ; and the same to her , grevious ; & in regard of her housband , oftens unjust ; but in regard of God , alwayes most just : who hath ordeyned that her desire should be subject to her housband , who by her seduction became subject to sin . And albeit many proud women think it a matter of scorn , and disgrace , thus to humble themselvs to God , and their housbands ; and even glory in the contrarie : yet therein they but glory in their shame , and in their housbands shame also : and whilst they refuse a crosse , chuse a sin of rebellion , both against God , and their housbands . Which shall not escape unpunished from God : though many fond housbands nourish them therein ; and by pampering , and puffing them up by delicate fare , costly apparrell , and idlenes , teach them to despise both them themselvs , and all others . Mariage hath divers ends that make it convenient ; and one that makes it necessarie , for the most ; which is the preventing of that most foul , and filthy sin of adulterie . And this brand it deservs in speciall manner ; seeing , he who coupleth himself with an harlot becomes one body with her : which cannot be sayd of him that consorts with a theif , or murderer , or drunkard in their sins : as also for that such a one sins against his own body . Not that he sins not against his own soul too ; or that ▪ all others sinning , sin not against both body , and soul ; but in regard of that speciall blot , and blemish wherewith this sin steyns the body ; which never after can be wiped of , though the guilt of the sin may be repentance . He that committeth adultery lacketh understanding ; getteth a wound , and dishonour , and his reproach shall not be wiped away , sayth Salomon . As maryage is a medicine against uncleannes : so adulterie is the disease of maryage ; and divorce the medicine of adulterie : though not properly for the cureing of the guiltie , but for the easing of the innocent : which remedy he may , but is not simply bound to use , as some are the former . Some have sayd , that he who conceals the fault of his wife this way , becomes a patron of her ●●●●hynes : but this is rightly restreyned by others to certain cases . The divorce for adulterie both under , and before the Law was to be made by the magistrates sword . Where that is not drawn , the innocent may use this remedy against the peccant , as directly violateing the maryage bond ; which other sins , though greater otherwise , do not . In other cases , divorce , though much used amongst the Iews , was never approved by the Lord in the court of heaven , as no sin ; but permitted onely in civill courts , without bodily punishment ; and onely the giving of the bill commanded , and that for the advantage of the divorced , and to testifie , that the housband had so freed the wife , as he might not require her after-returning unto him , though he would . This permission unto the Iews being onely for the hardnes of their hearts , may justly by the magistrate be denyed to Christians , whose hearts should be more softned by the blood of Christ. As a man may surfet at his own table , or be drunken with his own drink ; so may he play the adulterer with his own wife , both by inordinate affection , and action . For howsoever the mariage bed cover much inordinatenes this way : yet must modestie be observed by the maryed ; left the bed which is honourable , and undefiled in its right use , become by abuse hatefull , and filthy in Gods sight . It hath been by some well observed , that divers of the patriarks conversed with many wives ( whom they took out of a singular desire of a plentifull progeny more chastly , then many others did , and do , with their one . CAP. LX. Of Children , and their education . GOD , that made all things good , and blessed them ; imparted expresly this blessing first to his creatures ( capable thereof ) that they should encrease , and multiplie in their kinde . More specially , God created our first parents , male and female , and blessed them , saying , Be fruitfull , and multiplie , and fill the earth . This order then set he hath preserved to this day , and mankinde by it . By this , parents when they are dead , live in their children , as parts of them , and imps taken from their stock , & in speciall manner , one with them . This onenes Gods gratious covenant with the faythful and their seed confirms , and commends : blessing even the godly dead parents in their living children ; and so cursing the wicked in theirs ; and that oftens , sundry ages afterwards ; as both the Scriptures , common sense , and experience teach . Such parents as leav their seed under Gods covenant , and blessing , as heyrs of their fathers pietie , as Ambrose sayd of Theodosius , provide a good inheritance for them , if they afterwards by their own rebellion , and unthankfulnes disinherit not themselvs . And a sweet comfort it is to Christian parents , when they can commend their litle ones , liveing , or dying into Christs hands in heaven ; who being upon earth testified both in word , and deed , their interest in his blessing . The generation of the upright shall be blessed : but the posteritie of the wicked shall be cut off . And as we judg of the plant , or graffe , by the stock whence it was taken , till it be grown able to bring forth its proper fruit , and that the tree be known by the fruit ; so do we of children by their parents , till coming to years of discretion they chuse their own way . Not that grace is derived by naturall generation , but by the supernaturall covenant with beleevers , and their seed , confirmed in Christ , and by godly education on the parents part , which promise of blessing , as it is ever effectuall in some , according to the election of grace ; so where it follows not , usually the negligence , and indulgencie of the parents ; and alwayes the parties proper rebellion is the cause thereof ; as we may see , both in the word of God , and dayly experience . We read of Dionisius the tyrant , that , meaning to revenge himself upon Dion , who made war against him , he caused his son ( whom he had in his power ) to be brought up in riot , and wantonnes . This labour many save their enemies , and do it themselvs , and so prove miserable parents of dissolute children . It was an odious thing in the Israelites to sacrifice to divels their sons , and daughters which they had born unto God , and whom he avoweth for his children . Which , in a spirituall sense , we certeynly do , if we eyther neglect instructing them ; or praying to God for them ; or walking exemplarily , as we ought , before them ; or correcting them duely ; or any other such means , as by which the seeds of grace may grow , and prosper in them . And let us remember , that as bruits bring forth in their kinde , and all parents their children ; so we ( being in the Lords covenant of grace ) bring forth , as by nature ours , so by supernatural covenant and grace , his children also ; and that he trusts us with the bringing them up for him , and in his nourture , and instruction ; which is a great matter , and wherein we must deal faythfully with him ; that so under his blessing , we may fit them for his heavenly inheritance , provided for them with us . It is a during fruit of Gods gracious covenant , when good parents by their godly care have gracious children ; and that by which our fayth is much confirmed . Children , in their first dayes , have the greater benefit of good mothers , not onely because they suck their milk , but in a sort , their manners also , by being continually with them , and receaving their first impressions from them . But afterwards , when they come to riper years , good fathers are more behooffull for their forming in vertue , and good manners , by their greater wisdom and authoritie : and oft times also , by correcting the fruits of their mothers indulgencie , by their severitie . They are a blessing great , but dangerous . They come into the world at first with danger both in respect of themselvs , as passing sometimes , from the womb to the grave ; sometimes being born deformed in body , sometimes uncapable of understanding : as also in regard of the Mother ; the first day of their being in the world being oftens her last in it . After their coming into the world through so many dangers , they come even into a world of dangers . In their infancie , how soon is the tender bud nipped or bruised by sicknes , or otherwise ? In their ventersom dayes , into how many needles dangers do they throw themselvs ( in which many perish ) besides those into which God brings them , and that all their life long ? Above all other , how great , and many are their spirituall dangers both for nourishing , and encreasing the corruption which they bring into the world with them ; and for diverting them from all goodnes , which Gods grace , and mens endeavour might work in them ? These dangers , and difficulties , howsoever they make not Gods blessings in giving children to be no blessings ; or deserving to be lightly esteemed ; yet should they moderate our desire of them , and greif for their want : that none should say eyther to God , or one to another , as Rahell did to Iakob , Give me children , or els I dye : specially if we weigh withall , that though the Lord give us divers towardly , & good ; yet one , or two proving leaud , and wicked will break our tender hearts more , then all the rest will comfort us : like as in the naturall body there is more greif by the akeing of some one part , though but a tooth ; then comfort , and ease in the good , and sound state of all the rest . If children considered aright of the carefull thoughts , sorrows , and fears , and , sore peyns withall of their parents , they would think they ought them more honour , service , and obedience , then , for the most part , they do . We seldom consider ▪ and prize worthily the cares , and peyns of parents , till we become parents our selvs , and learn them by experience . Many bodily diseases are hereditarie ; and so are many spirituall , in a sort ; and that both by naturall inclination , and morall imitation much more : that , as the Lord sayth of Israell , Thou art thy mothers daughter , so may it be sayd of many , that they are their fathers and mothers sons , and daughters in evill . Yet , if it so come to passe , that God vouchsafe grace to the childe of a wicked father , and that he see the sins which he hath done : he commonly hates them more vehemently , then if they had been in a stranger : and good reason , considering how they have been his dearest parents ruine . Yea further , even where grace is wanting , the child , oft tymes , by observing , and sometimes by feeling also the evils of his fathers sin , is driven though not from his evill way into a good way , yet into the contrary evill . Thus a covetous father oftens makes a prodigall son ; so doth a prodigall a covetous . The son of the covetouse takeing knowledg how odious his fathers covetousnes is to all ; and therewith perswading himself , and being perswaded by others about him , that there is enough , and , more then enough for him ; takes occasion as prodigally to pour our , as his father hath mizerly hoarded up : as on the contrarie , the son of the prodigall both seeing , & feeling the hurt of his parents lavishnes , is thereby provoked to lay the harder about him , for the repayring of his fathers ruines . Love rayther descends , then ascends ; as streams of water do : and no marvayl , if men love where they live , as parents doe in children , and not they in them . Hence also is it , that grandfathers are more affectionate towards their childrens children , then to their immediates ; as seeing themselvs further propagated in them , and by their means proceeding on to a further degree of eternity ; which all desire naturally , if not in themselvs , yet in their posteritie . And hence it is , that children brought up with their grandfathers , or grandmothers , seldom do well ; but are usually corrupted by their too great indulgencie . It is much controverted , whether it be better , in the generall , to bring up children under the severitie of discipline , and the rod ; or no. And the wisdom of the flesh out of love to its own , alleges many reasons to the contrarie : But say men what they will , or can , the wisdom of God is best ; and that sayth , that foolishnes is bound up in the heart of a child , which the rod of correction must drive out : and that he , who spares his rod , hurts his son ; not in the affection of person , but effect of thing . And surely there is in all children ( though not alike ) a stubbernnes , and stoutnes of minde arising from naturall pride , which must , in the first place , be broken , and beaten down ; that so the foundation of their education being layd in humilitie , and tractablenes , other vertues may , in their time , be built thereon . This fruit of naturall corruption , and root of actuall rebellion both against God , and man must be destroyed , and no manner of way nourished ; except we will plant a noursery of contempt of all good persons , and things , and of obstinacie therein . It is commendable in a horse , that he be stout , and stomackfull , being never to be left to his own government , but alwayes to have his rider on his back , and the bit in his mouth . But who would have his childe like his horse in his bruitishnes ? Indeede such as are of great stomack , being throughly broken , and informed , become verie serviceable , for great designes : els , of horses they become asses , or worse : as Themistocles his mayster told him , when he was a childe , that eyther he would bring some great good , or some great hurt to the common wealth . Neyther is there need to fear , left by this breaking , the children of great men should prove base spirited , and abject and so unapt to great imployments : for being Adams sons , whose desire was to have been like unto God ; and having those advantages for maysterfulnes , and highthoughts , which great mens children want not , ( unto whom great affayrs are appropriated usually ) they will not easily be found unfurnished of stomack , and stoutnes of minde more then enough ; wherein a litle is dangerous , specially for making them unmeet for Christs yoak , and to learn of him , who was lowly , and me●k . For the beating , and keeping down of this stubbornnes parents must provide carefully for two things : First that childrens wils , and wilfulnes be restreyned , & repressed , and that in time ; lest sooner then they imagine , the tender sprigs grow to that stiftnes , that they will rayther break then bow . Children should not know ( if it could be kept from them ) that they have a will in their own , but in their parents keeping : neyther should these words be heard from them , save by way of consent , I will , or I will not . And if will be suffered at first to swey in them in small , and lawfull things , they wil hardly after be restreyned in great , and ill matters , which their partiall conceipt , and inexperienced youth with the lusts thereof , and desire of libertie , shall deem small , and lawfull , as the former . And though good education , specially the grace of God may afterwards purge out much other evill , and weaken this also : yet will such unbroken youth most commonly draw after it great disquietnes in crosses , when they fall ; and in the whole course of life , a kinde of unweyldines , inflexibilitie , and obstinacie , prejudiciall to the partyes themselvs , and uncomfortable ( at least ) to such as converse with them . The second help is an inureing of them from the first , to such a meannes in all things , as may rayther pluck them down , then lift them up : as by plain , and homely dyet , and apparrel ; sending them to school betimes ; and bestowing them afterwards , as they are fit , in some course of life , in which they may be exercised diligently , and the same rayther under then above their estate : by not abetting them one against another , nor against any , ( specially before their faces ) without great cause : nor by makeing them men , and women , before they become good boyes , and girls . How oft have I observed , that parents , who have neyther fayled in diligent instructing of their children , nor in giving them good example , nor in correcting them duely , have onely by streyning too high this way , eyther endangered , or utterly overthrown their posteritie ? hereby lifting them up in their vayn hearts , and teaching them to despise both mean things , and persons ; and themselvs also , many times , amongst others : thereby drowning them ( Icarus like ) in a sea of mischeif , and misery , by their flying too high a p●●ch . And this must be the more mynded , because there is in men an inbred desire , and that inordinate usually , to hoyse up their children , as high , as may be : so as they half think they do them wrong , if they set them not higher , or as high , at least , as themselvs ; almost whether God will , or no. Yea what place affoards not some such , as make themselvs their childrens slaves ; not careing how basely they themselvs grovell in the earth , so they may set them on their tiptoes ? But first of all for childrens competent education , specially for their disposeing in some particular course ( on which all are to settle at last , though some libertie of stepping this way , or that be given them for a while ; as a man though for his pleasure he see many places , yet seeks his abode in some one in the end ) there is required in their parents a through discerning , and right judgment of their disposition : which is as difficult , as necessarie . The difficultie aryseth from the partiality of parents towards their own : for that , as the crow thinks her own bird fayrest , so do they commonly their children towardlyer , and better then they are , or then any other indifferent judg doth . This partiality in many is so grosse , as they not onely deem small good things in them great , and great evils small ; but oftens account the same things well becomeing them , and commendable , which in others they would censure as undecent , and it may be , enormous . This perni●ous errour ariseth from self love . For , as in nature , the object cannot be seen , which is eyther too near the eye , or too far from it ; so neyther can the disposition of that ●●i●de be rightly discerned , which lyeth too near his fathers heart . And yet is the knowledg of this so necessarie , that we build not eyther upon a vain , or uncerteyn foundation , with great hazzard of losse , both of labour , and expence , in sorting our childe to his particular calling , and course of life ; as all without it , is but a verie rash adventure . For as none is fit for everie course , nor hardly any for many , in any great degree ; so everie one is fit for one , or other : to which if his ability , and disposition be applyed , with any convenient diligence on his part , and helps by others ; he may easily come to a mediocritie therein , if not to some rarenes . Hence was it , that fathers in some places , used to lead their children to the shops of all kinde of artificers , to try how they could both handle their tools , & like their works ; that so they might bestow them accordingly . Some wise men also have wished , that there might be established , by publique authoritie , a course for the due tryall , and choyce of wits for severall sciences . And surely , where there goes not before a naturall aptnes ( and morall disposition also for some callings ) ; there will follow nothing but losse : losse of time , losse of labour , losse of charges , and all ; as when the seed is cast into the barren ground . And as the midwife how skilfull soever in her art , cannot make the woman to be delivered , that was not first with childe ; so neyther can the best maysters make their schollers , or servants , to bring forth sciences , unlesse they have an aptnes thereunto first conceaved in their brayns . There is running in the breasts of most parents a strong stream of partiall affection towards some one , or other of their children , above the rest , eyther for its beautie , or wit , or likenes to themselvs , or some other fancyed good in it ; which is alwayes dangerous ; and oft hurtfull . Sometimes the Lord takes away such before the rest , to punish the fathers fondnes : And most commonly such if surviveing , prove the worst of all the rest , as growing hereby proud , and arrogant in themselvs , presumptuous upon their fathers love , and contemptuous of the rest of their brethren , and sisters ; as we may see in Esau , Absolom , and Adoniah , their fathers darlings ; and in many mo , in our dayly experience . And though they in themselvs ( which they seldom are free from ) be not corrupted with pride ; yet will the rest seldom , or never escape the infection of envy at it ; as is to be seen in Iosephs brethren . It is naturall for parents tenderly to love all their children ; and best for them to be as equall towards all , as may be , reserving the bestowing of their best and greatest love , till they see , where God bestows his . And if so be they cannot , or will not command their inordinate affections , as they should ; yet it is wisdom to conceal them from their children ; whom els they may hurt so many wayes ; as the ape is said , many times to kill her young ones by too streyt embraceing them . The Lord promises , and affoards long life to such as honour father , and mother : whose dayes if he shorten in this life for their good , he lengthens out with immortalitie in glory . On the other side , he cuts off from the earth stubborn , and disobedient children suddeynly , and sundry wayes : And if he give them long life , it is for a curse unto them . They also oftens dye without children themselvs ; and if not ; their children oftener pay them that which is due , and owing them from their parents . The historie is note worthy of the father who being drawn by his son to the threshold of the house , by the hayr of the head ; cryed to him , to draw him no further ; for that he had drawn his father no further . And how should they expect honour from their children , who have dishonoured their parents ? or a happy life , who despise the author of their life under God ? This honour is due not onely to them by whom we have our being ; but to them also by whom our well-being is furthered . CHAP. LXI . Of Youth , and Old age . THat cittie , or common wealth ( sayth one ) flourisheth most , where old mens counsayl , and young mens swords are in request . And a litle ( sayth another ) avail weapons abroad , and in the hands of young men ; if there be not counsayl at home , and in the breasts of the aged . And as some fruits are ripe before others , and divers fit for divers seasons of the year : so God , and nature hath so ordayned , that the bodyes of young men should be ripe in their youth , & fittest for bodily employments , by reason of their naturall heat , and spirits : and the counsayls of old men in their age , through their long experience , and observation . Things go well , where both do their parts in societies . It is worthily sayd of one , that Childehood should be manly , that is , not without all wisedom : and age childe-like , that is , without pride , and arrogancy . Yet may the aged above the younger sort , chalenge , and use a kinde of authority , and confidence in their words , & caryage . So is there to be permitted unto childhood that childeishnes , which without violence to nature , & the God thereof , cannot be driven from it . Many , in pride , striving , and streyning to have their children men , and women too soon , and ere they be full boyes , and girls ; force them above their pace ; and eyther cause them to tyre , as discouraged ; or occasion them to content themselvs , in after time , with certayn manly forms , without substance , unseasonably forced upon them , in their childehood . Fruits ripened by art , before their time , are neyther toothsom , nor wholesom : So children made men when they should be children , prove children when they should be men . Notwithstanding stubbornnes , and corruption cannot too soon be forced out of them : Neyther is half that libertie to be given to the younger sort , which they would take ; not knowing , nor being easily brought to beleiv , how slipperie their state is , till they come to feel it by their fals : which if they did , they would not complayn with the foolish young man , in the poet , that all parents keeping any hand over their children ( though for their good ) are injurious unto them . As all men are to honour all men , because they are men , and made after Gods image ; so should the younger sort specially be trayned up to a bashfull , and modest reverence towards all , and cheifly towards their ancients . Which so well becomes their mayden years , as that the phylosopher accounts blushing a vertue in young folks , though a fault in the aged . Many parents desire to have their young ones trayned up in such exercises , and courses , as may inbolden them : But they should , for the most part , provide much better for them , ( specially in our audacious age ) if they got them held constantly in courses of modestie , and ●hamefastnes ; that so Demetrius might have his wish in them ; which was , that young folks would reverence their fathers at home , all men abroad , and themselvs being alone . The Apostle writeing to Timothie warns him to fly the lusts of youth . If Timothy , who was brought up in the knowledg of the Scriptures from a childe , and who had profited so well therein , and whose place in the church was so eminent for the teaching , and governing of others , stood in need of such advertisement , and warning ; what warning can be sufficient for ordinarie young people to eschew and fly from such lusts , and vanities , as to follow after them , and unto which the heat and heedlesnes of youth carryeth them ? It is indeed a great mercy of God , when young persons get over that their slipperie , and inexperienced state without eyther such publique scandall , or secret wound of conscience , as the scar whereof they carry to their graves with them . How much more , and greater a mercy is it , when they receav the grace to consecrate their youth and best dayes to God in holynes ? offering their souls , and bodyes as the sacrifices of young lambs unblemished , upon the Lords altar . Wicked men , who hate goodnes both in youth , and age , use to say , young saints , old divels : But the truth is young divels old Beelzebubs , for the most part . To whom yet , if God , in singular grace , vouchsafe repentance in after age ; what a corasive will it be to the heart of such a convert , casting back his eyes to his youth consumed in lusts , and vanitie , to think how great dishonour he hath brought to Gods name , and hindrance to others salvation ; which he may repent of , but cannot redeem ? On the contrarie , sweet is the remembrance in old age of a youth led in true vertue , and godlynes . Some would enjoy both the honour of age , and liberty of youth : But curled grey hayr is not comely . Eyther state hath its benefit , and burden alotted of God. He that obteyns the benefit must be content to bear the burden . Young men must be content to want the honour , which is due to the aged of their order otherwise , in regard of the image of Gods eternitie , which they bear : And so must the aged be content to forbear even the lawfull libertie , & delights of youth . Multitude of years should teach wisdom , sayth young Elihu in Iob , to his three ancients . And this the younger sort should with reverence , and may with good reason look for , at their elders hands , considering their long experience , and manifold advantages above them , for the getting of wisdom . This wisdom makes their age honourable indeed , and their grey head a crown of glory , being founded in the way of righteousnes : whereas an elementarie old man , having no other argument to prove that he hath lived long , but his grey hayrs , and wrinkled forehead , is a contemptible , and ridiculous creature . How many such a b c old folks are there in the world , whose grey hayrs promise wisdom , & knowledg ; and to whom opportunitie , and means of atteyning it hath not been wanting ; who yet being proved , and known , will appear very babes in understanding , and such as , for that skill , had need to begin to live againe ? This is not meerly a want of wit in them , or of the love of knowledg eyther ; but withall a curse of God upon them , usually punishing a lustfull , and rechlesse youth with a doltish age : in whom the proverb is true , in another sense : Ab equis ad asinos : Such of young horses become old asses . A wise man should live well in youth , and before old age come , that he may dye well in age , if it come ; and may be ready for death , as the white regions are for the harvest : and so may both wayt for it , and even meet it the more boldly in the way of such vertuous actions , as expose unto it . For though youth & likelyhood of long life should make none withdraw from any good duety , or doe amisse for fear of danger of losse of life ; yet age should ( though in course of nature the more fearfull ) upon ground of good reason , wisdom , and grace , make men the more ventersom of that , in a good cause , which God & destiny will deprive them of ere long , though other men let them alone : as Solon was bold upon his old age to oppose himself to Pisystratus the tyrant . One adviseth to be old betimes , that so we may be old long . But who would desire to be that lo●g , which is but a long infirmitie ; Save as age accompanyed with wisdom and godlynes ads authoritie to the aged for the more effectuall enforceing of these and the like vertues upon others . CAP. LXII . Of Death . NAturall death stands in the separation of the soul from the body : spiritúall of the soul , and whole man from God , in respect of grace : eternall in respect both of grace , and glorie , with the sense of the contrarie evils . By sin death in all three degrees came into the world . For albeit God onely have immortalitie , and unchangeablenes from , and in himself , and that all creatures ( and so man , with the rest , in regard of his elementarie body ) be subject to change , save as they do depend upon him that uncreated beeing , and are susteyned , and upheld by the word of his power , and by a continuall influx from him ; yet God having engraven his image in man , did both so temper his body , and order all creatures , under his providence , for him ; as that nothing but sin could possibly impeach his life , or welfare . By his sin he actually lost spirituall life ; and the right both to temporarie , and eternall . The first death is a naturall evill : the second a spirituall : the third both . For although in regard of the universall , and of Gods supernaturall ends , it be better that a man bee , to be continued , though in eternall miserie ; then that he should cease to be altogether : yet in regard of the persons particular ( as better eye out , then ever akeing ) better never to have been born , or by death utterly to be abolished , as the bruit beasts are ; then to live , and continue alwayes accursed , and miserable . By naturall death divers men , how like soever they have been in their temporall state , become most unlike in their eternall : the wicked miserable without hope ; and the godly happy without fear : And by the same death , both they and all other , in other things , altogether alike , how unlike soever they have been in them formerly . After death remayns no naturall or civill relation ; as of father , son ; housband , wife ; or the like : all these are for this life onely . The liveles earth unto which the body returns , is altogether uncapable of them : so is the soul , being a spiritual substance , whether in heaven or hell . With them in glory , after the end of the world , God shall be all in all : and men shall be like the angels , neyther taking wives , nor giving in mariage , nor remayning maryed . Peter and Paul neyther are , nor shall be Apostles there ; neyther is the virgin Mary Christs mother there : but they onely remayn those persons which sometimes , upon earth , had these states , and relations upon them . If there be any naturall , or bodily difference after death , it is , that the bodyes of the richer s●inck the more by reason of their greater fulnes , and aboundance whilst they lived . And for the good , and bad , which are mingled together in this life , but cannot agree ; death parts them for ever : being hastened of the Lord , that the godly dying may no more be vexed with , or by the wicked : nor the wicked any longer persequute the godly . If men should live alwayes in the world , or but so long in our age , as did the first patriarks ; to what a height would many come in worldly happines , or misery ? How extreamly rich would many be ? how many extreamly poore ? How mightie , and powerfull some ? how dejected , and depressed many more ? But the wise providence of God is to be honoured herein : by which it comes to passe , that the more men are set to drive things to extreamitie , the lesse time should be allowed them for their courses one or other in the world . Onely man being both mortall , and reasonable , can think of his death . Not the angels ; for though they can by understanding conceav of death , yet are they by their spirituall state , set without the reach of it : nor bruit beasts , though mortall ; because it is not perceaved by sight , or other sense ; but being a privation , to wit , of life , is onely discernable by understanding . If a beast see never so many of its own kinde slaughtered before its eyes , it fears not death , which it sees not ; though it may fear the instrument which it sees , or other terrible , and sensible object . And hence it comes to passe , that the more brutish men are , they have the lesse thoughts or fear of death for the most part . It is appointed unto men once to dye ordinarily ; and after this the judgment . I say , as the Apostle means , ordinarily : for some dye not , but are changed onely : Some dye twice , as Lazarus , and others . This death , which will certeynly once come , and with it eternall , and unchangeable happines , or miserie ; we should alwayes bear in mynde ; as if Phillips deaths head were set before us . For though the thoughts of death be not sufficient to rayse the heart to heavenly things ; yet are they so avaylable to draw it from earthly ( which is first to be done ) as no thing is more , then the frequent , and serious meditation thereof . We should think seriously of that part of our life , which remayns unfinished , that we may provide things necessarie for it : and also of our death , that we may cut off superfluityes ; and use that moderately , which we must not use long . The saying , Nothing more certayn then death , and yet nothing more uncertayn then the hour of death is common , and commonly abused . The certayntie of it should teach us moderation in the use of the world , and all worldly things , and that we abuse them not : because the fashion of this world passeth away . But contrary-wise , many take hereby occasion to lay the faster hold of it , eyther in the profits thereof for themselvs , or theyrs ; or pleasures ; saying , let us eat , and drink ; to morrow we shall dye . And whereas God would have us ignorant of our last day , and hour , that suspecting it alwayes , we might alwayes be ready ; we are apt , on the contrarie , because we know not the certayn tyme , to be the lesse ready at all times : and ( which is worse ) not to take warning neyther , as we ought , by any , or all those known messengers of death ; which are reckned three : 1. Casual●ie , 2. Weaknes , and 3. age : the first shewing our death to be doubtfull ; the second and third to be near , and at hand . Hardly any so old , but thinks he may yet live a year ; or so sick , but that he may live a day longer . Not onely the foolish , but even the wise virgins are too prone to slumber , if the bridegroome defer his coming a litle . Few regard the good counsayl given , to account every day the day of our death , and as that , wherein we are ( it may be ) to appear before the Lord. Few watch because they know not what hour the Lord w●●l come , ( as all are warned ) . But the servant that so doth , and is ready ; blessed is he , whom his Lord when he cometh , findes so doing . Young folk may dye shortly ; but the aged cannot live long . The green apple may be pluckt off , or shaken down , by violence ; but the ripe will fall of it self . It is wisdom therefore to provide for death in youth , ( there being many more that dye in youth , or childehood , then that survive till old age ) ; but madnes it is to neglect preparation , when age commeth : Though in truth few dye well in age , that have not lived well in youth . That we may once dye the great death aright , and in peace ; it is requisite , that we dye dayly many litle deaths , both by outward afflictions ; & inward mortifyings of our worldly , and corrupt lusts . We should so live , as being content to dye , when God calls us hence : and that upon knowledg of the nature , cause , and event of death ; and out of a good conscience towards God , and men : And not in senseles blockishnes , overcomeing death , as the most do , by forgetting it ; as if a man overcame his enemy , by getting as far from him as he could : nor yet by desperate wearisomnes of life for any troubles in it ; but as being willing , yea desyrous to live to serv Gods providence for good , upon earth . It is ill ( sayth the wise heathen ) to wish death ; but worse to fear it . But godly Christians are to doe both in different respects . To desire it ( as it stands with Gods will ) that they may be free from sin , and misery ; it being best for them to be dissolved , and to be with the Lord : To fear it , as being in it self a fearfull punishment of sin ; the dissolution of the most excellent creature upon earth ; and an end of further praysing God in his church , and performing particular offices of goodnes , and love to men . And in truth , though grace have this effect with them that desire to be dissolved , and to be with Christ , that they do not dye onely patiently ; but even dye with delight , and live patiently : yet nature causeth , that not onely they that know they must dye , as all doe ; but they also which beleev , that after death they shall enjoy a more happie state , desire the deferring of it : so loath to part are the two old acquayntances , the body , and soul. Pretious in the sight of the Lord is the death of his saincts , when they dye for , or in ●ayth , and a good conscience : as the gold melting , and dissolving in the furnace is as much esteemed by the gold-smith , as any in his shop , or purse . Pretious also it is , whilst they live , and that which God will not lightly suffer to befall them . And if he put their tears in his bottle , he will not neglect their blood , nor easily suffer it to be shed : Neyther doth death , when it comes , part him , and them ; though it part man , and man ; yea man and wife ; yea man in himself , his soul , and body . Freinds shew themselvs faythfull in sticking to their freinds in sicknes , and all other afflictions : but they ( how affectionate soever ) must leav them in death : and are glad to remove them , and to haue their dead buried out of their sight . But the fruit of Gods love reacheth un●o death it self : in which he doth his beloved ones the greatest good , when freinds can do no more for them . He that sayd , Before death , and the funerall no man is happy , spake the truth , as he meant , of the happines which can be found in worldly things . But both he , and they , who have so admyred his saying , should have considered , that he who is not happie before death in worldly things , cannot be happy in them , by it ; which deprives him of them all , and of life it self , which is better then they , and for which they are . But miserable indeed is the happines , whereof a man hath neyther beginning , nor certain●ie , but by ceasing to be a man. The godly are truly happy both in life and death : the wicked in neyther . We are not to mourn for the death of our christian freinds , as they which are without hope : eyther in regard of them , or of our selvs . Not of them , because such as are asleep with Iesus , God will bring with him to a more glorious life , in which we ( in our time , and theirs shall ever remayn with the Lord , and them : Not of our selvs , as if that , because they had left us , God had left us also . But we should take occasion by their deaths to love this world the lesse , out of which they are taken ; & heaven the more , whether they are gone before us , and where we shall ever enjoy them . Amen . FINIS . THE TABLE Conteyning the Contents of everie Chapter . CHap. j. Of mans knowledg of God. fol. 1. Ch. ij . Of Gods love . 4. Chapt. iij. Of Gods promises . 9. Chapt. iiij . Of the works of God & his power , wisdom , will , goodnes , &c. shineing in them . 13. Chapt. v. Of created goodnes . 21. Chap. vj. Of Equab●litie , and perseverance in wel-doing 29. Chap. vij . Of religion , and differences , and disputations thereabout . 38. Chap. viij . Of the holy Scriptures . 53. Chapt. ix . Of authoritie and reason . 65. Chapt. x. Of fayth Hope , and Love Of fayth Reason , and Sense . 73. Chapt. xj . Of Atheisme , and Idolatrie . 84. Chapt. xij . Of Heresy , and Schism . 87. Chap. xiij . Of truth , and falshood . 90. Cha. xiiij . Of knowledg , and ignorance . 95. Chapt. xv . Of simplicitie , and craftines . 101. Chap. xvj . Of wisdom , and folly . 104. Chap. xvij . Of discretion . 110. Cha. xviij . Of Experience . 112. Chap. xix . Of examples . 114. Chapt. xx . Of counsell 119. Chap. xxj . Of thoughts . 124. Cha. xxij . Of speach , and silence . 127. Cha. xxiij . Of books , and writings . 135. Cha. xxiiij . Of good intentions . 139. Cha. xxv . Of means . 141. Cha. xxvj . Of labour . 143. Ch. xxvij . Of callings . 147. Ch. xxviij . Of the use , and abuse of things . 152. Cha. xxix . Of riches , and povertie . 155. Chapt. xxx . Of sobrietie . 162. Chap. xxxj . Of liberalitie . 166. Chap. xxxij . Of health . 172. Cha. xxxiij . Of afflictions . 176. Ch. xxxiiij . Of iniuries . 184. Chap. xxxv . Of patience . 190. Cha. xxxvj . Of peace . 195. Ch. xxxvij . Of Societie , and friendship . 199. Ch. xxxviij Of Credit , and good name . 209. Cha. xxxix . Of contempt , and contumelie : 214. Chapt. xl . Of envie . 218. Chapt. xlj . Of slander . 221. Chap. xlij . Of flatterie . 225. Chap. xliij . Of suspicion . 227. Chap. xliiij . Of appearances . 231. Chapt. xlv . Of offences . 235. Chap. xlvj . Of temptations . 238. Chap. xlvij . Of conscience . 244. Cha. xlviij . Of prayer . 247. Chap. xlix . Of oaths , and lots . 253. Chapt. l. Of zeale . 257. Chapt. lj . Of hipocrisy . 260. Chapt. lij . Of sin , and punishment from God. 264. Chapt. liij . Of rewards , and punishments by men . 270. Chap. liiij . Of affections . 273. Chap. lv . Of fear . 278. Chapt. lvj . Of anger . 283. Chap. lvij . Of humilitie , and meeknes . 287. Chap. lviij Of Modestie . 293. Chapt. lix . Of mariage . 296. Chapt. lx . Of children , and their education . 304. Chap. lxj . Of youth , and old age . 314. Chap. lxij . Of death . 318. FINIS . Notes, typically marginal, from the original text Notes for div A10839-e200 Prov. 2. Ps. 62. Caluin . Bernard . Acts 17. Iohn 4. Thales . 2 Cor. 5. 1 Cor. 1● Dionisius . Cant. 5. 1 Tim. 3. Eph. 3. 1 Pet. 1. Scaliger . Iohn 11. Phil● . Rom. 8. Iob 5. 2 Cor. 3. Austin . 1 Cor. 2. Rom. 8. Gal. 5. Ps 119. 2 King. 9. and 10. Math. 13. 1 King. 1● Austin . Iohn 17. Ps. 34. Revel . 22. Mal. 2. Math. 18 Math. 28 Ps ▪ 118. Tertullian . 1 Cor. 12. Scalig●r . Iunius . Acts 17. 1 Tim. 2. Ezech. 33 Ps. 115. Ps. 104. Tertullian . Ps. 146. Acts 17. Rom. 11. Austin . Gen. 49. Iob 38. Hosh. 2. Ier. 12. Ps. 37. Ier. 12. Bodin . Rom. 1. Ps. 19. Perkins . Anaxagoras . Acts 17. Rom. 1. Rom. 11 , Ps. 146. Acts 14. and 17. Iames 1. Austin . Iob 1. 1 Sam. 25 Lumbard . Austin . Luke 10. Math. 7. Rom. 12 Eccl. 11. Gal. 6. Prov. 3. Seneca . Eusebius . Esay 65. Seneca . 2 Cor. 8. Bernard . 2 Cor. 8. Math. 25 Seneca . Gal 6. Seneca . Math. 10 Luk 10. Math. 5. Rom. 12 Ps. 11 ▪ Seneca . Ps. 16. Ps. 136. 2 Cor. 12. Terence . Seneca . Ferus . Acts 20. 1 Cor. 12 Plutarch Math. 25. Tit. 2. Eph. 4. Gal. 5. Rom. 8. Barnard . Tertullian . 2 Iohn . Gal. 6. Dan. 3. 2 Sam. 2● Gal. 5. Rom. 7. Ps. 19. Gal. 6. Rev. 2. Ps. 92. Math. 20. Mark. 13. Gregorie . Ps. 92. Eusebius . Ierem. 3. Math. 28. 2 Pet. 3. Austin . Philip. 3. Ps 27. Ps. 19. Coloss. 2. Rom. 1. 1 Cor. 1. Phil. 1. Hebr. 3. 1 King. 8 1 Cor. 2. Math. 13 2 Tim. 2. Hebr. 6. 2 Pet. 2. Iude. 1 Iohn 2. Caluin . Acts 17. Iohn 4. Cicero . Lactantius 1 Cor. 2. Tertullian . 2 Chr. 1● Revel . 9. Math. 6. Morneus Ficinus . Gal. 3. Iohn 17. Thales . Gen. 1. 1 Tim. 1. Tertullian . Glasse of Spanish crueltie . Iames 1 ▪ ● Iohn 4. 2 King. 17 Rom. 2. 1 Cor. 11 2 Tim. 3. Lactantius 1 Cor. 14. Acts 17. Prov. 18. Scaliger . Ps. 19. Bodin . Ps. 119. Tertullian . Lactantius King Steven . Num. 15. Ps. 101. 2 Chr. 15 Austin . Keckerm ▪ Psal. 119. Iunius . Iohn 20. and 21. 2 Pet. 3. Acts 14. Tertullian . Whittakers Tertullian . Iohn 3. Morneus Psal. 1. Ierom. 1 Thess. 4. Hebr. 11. Rom. 10. Prov. 3. Math. 12. Tertullian . Whittakers Luke 11. Psal. 25. Luther . Ireneus Celsus . Chrysostom Melancton Tertullian . Chrysostom Tertullian . Iames 1. Gal. 5. Gal. 6. 1 Cor. 8. Math. 25. Mark. 14. 2 Cor. 2. 1 Cor. 14 Gal. 2. Rom. 8. Rom. 3. Rom. 1. Hebr. 2. Philip. 2. 1 Sam. 6. 2 Sam. 6. 2 Chr. 26 Anacharsis Comineus . Acts 21. Lactantius Whittakers P. Martyr Act. 15. 23. 29. Gal. 1. 2. Vrsinus . Scaliger . Hebr. 11. Rom. 5. 1 Cor. 15 Scaliger . Ignatius . Gal. 2. Cyril . Luther . 1 Cor. 9. 1 Cor. 12. and 13. Gen. 17. Perkins ▪ Iohn 1. Hebr. 11. and 12. Eph. 2. 1 Iohn 5. Luke 22. 1 Tim. 1. Iames 2. Bernard . Chemnitius Perkins . Eph. 4. Habak . 2. Hebr. 10. Eph. 6. Curtius . Hebr. 6. Hebr. 10 ▪ Rom. 5. Scaliger . 1 Pet. 1. Mark. 13. 2 Pet. 2. 2 Cor. 6. Rom. 5. Zanchy 1 Iohn 5. and 4. Ps. 119. Iohn 14. 1 Iohn 4. Rom. 13. Hebr. 8. 1 Thess. 4. 1 Iohn 3. Iohn 13. Tertullian . Titus 3. Acts 20 Math. 5. Luke 6. Math. 5. Luke 10. Gal. 2. 1. Pet. 1. Rom. 10. Seneca . Plutarch Morneus Prov. 14 Cicero . Ps. 64. Rom. 1. Acts 17 Exod. 32. 2 Chr. 33. Coloss. 3. Philip. 3. 1 Cor. 11 Gal. 5. Titus 3. Hebr. 6. ● King. 12 Hebr. 10. 1 Cor. 3. and 12. Iude 19 2 Pet. 2. 1 Iohn 2. Tertullian . Scaliger . Austin . Ambrose . Iohn 15. Iohn 8. Eusebius . Aristotle . Tertullian . Ezra 3. Cicero . Iames 1. Iohn 1. Austin . Prov. 29 Iohn ▪ 8. Levit. 18. Iob. 13. 1 Iohn . 3 Rom. 3. Revel . 22 Plautus . Bernard . Coloss. 3. Zanchy Math. 6. Tertullian . Exod. 4. 2 Cor. 2. Prov. 15. Eccles. 11 Daniel 4. Bernard . Prov. 3. Iohn 9. Seneca . Ps. 25. Iames 1. Alciat . Genes . 3. Plutarch Psal. 49. ●ames 4. Bernard . Socrates . Acts 8. Luke 12. Zanchy Rom. 1. Seneca . Bodin . 1 Sam. 2● Prov. 7. Genes . 3. Ireneus Livius . Petrarch Lord Willoughby . 2 Sam. 17 Seneca . Austin ▪ Eusebius ▪ 1 Gor. 1. Coloss. 2. Iames 3. Plutarch Philip. 4. 2 Tim. 3. Prov. 29. Eccl. 1 ▪ Chapt. 2. Chapt. 7. Cartwright Senoca . Psal. 25. Acts 17. Rom. 1. Deut. 4. Genes . 3. Plutarch Seneca ▪ Ps. 25. 1 Cor. 12. Phil. 1. Seneca . Politian . Plutarch Iosephus . Austin . Eccl. 1. and 2. Tertullian . Ps. 77. Greenh 〈…〉 ▪ Plato . Caluin . Rom. 4. Iames 5. Hebr. 12. Plutarch Lord Willoughby . Plutarch 1 Cor. 11 Plutarch Psal. 19. Plutarch . Exod. 14. Beza . Austin . Cal. 2. Math. 1● . Keckerm ▪ Menand●r 1 King. 12 ▪ Prov. 11. and 12. Esay 9. Prov. 8. Panormi● . 1 King. 22 Plutarch . Erasmus . Ierem. 42 Ezech. 14 ▪ 1 Sam. 25 Exod. 6. Math. 15 Ambrose . Hebr. 11. Iohn 21. Prov. 12. Cartwright Math. 12. Genes . 28. Iohn 1. Revel . 19. Cartwright Plutarch Prov. 15. Hug● . Psal. 1. Prov. 29 Seneca . Math. 12. Seneca . Ephes. 5. Psal. 45. Iam. 3. Iames 1. Sueton. Plutarch Theodoret 1 Cor. ● Cicero . Morneus . Agesilaus . Prov. 20. Numb . 30 Prov. 27. Chap. 17. Chap. 1● Seneca . Prov. 18. Plutarch Seneca . 2 Sam. 13 Eccl. 3. Rom. 1● . Tertul. Seneca . Psal. 119. Austin . Bernard . Gen. 20. 2 Sam. 7. Bodin . Exod. 8. 1 Cor. 1. Iudg. 7. Philo Iud. Num. 11. Matt. 16. Gen. 2. and 3. Iob. 5. Ecles . 1. Plutarch Ringelb . Prov. Ierome . H. Smith . Bernard . Seneca . Musonius . Genes . 4● Psal. 128. Iohn 9. Iob 1. 1 Pet. 5. Seneca . Ierom. Iohn 6. Ephes. 1. 1 Cor. 7. 1 Tim. 1. Act. 16. Luke 18. Psalm . ● . and 3. Calvin . 1 King. 3. Chap. 4. Pindarus . Erasmus ▪ Austin . ● Cor. 7. Eccles. 3. Plutarch . Chemnit . Plutarch La●rtius . Tertull. Cyprian . Seneca . Eccles. 6. Ierom. Phil. 4. Ephes. 5. 1 Tim. 6. Prov. 10. Seneca . Prov. 30. Seneca . Deut. 15. Prov. 30. 1 Tim. 6. Prov. 17. Ecles . 9. Prov. 28. Eccles. 4. Prov. 28. Martial . Math. 5. Cassander Bernard . Phil. 4. Luke 16. Austin . Prov. 13. Cartwr . Iam. 1. 1 Tim. 6. Math. 16. Iude 11. Titus 2. Boethius . Seneca . Patricius . Ierom. Prov. 21. Seneca . Cicero . Terence . Esay 5. 1 Cor. 8. Chap. 7. Luke 16. Prov. 31. Math. 24. Luke 12. 1 Thes. 5. Prov. 23. Gregorie . Austin . Arist. Lactant. Cicero . Ambrose . Cicero . Seneca . Seneca . 2 Cor. 8. Mark. 12. Ambros. Prov. 19. Cartwr . Iames 4. Gregory . Salust . 1 Tim. 6. Seneca . Eccles. 4. Luke 15. Polybius . Ierom. Cicero . Gregory . 2 Cor. 12. Eccles. 4. Plutarch Math. 13. 1 Tim. 4. Hebr. 13. 1 King. 2● Ephes. 5. Luke 16. Plutarch . Pliny . Livy . Antoninus Lamen . 3. Ieremy 2. Ieremy 9. Levit. 26. Ioshua 7. Iohn 9. 2 Sam. 12. Melanct ▪ Ignatius . Iames 1. Seneca . Gregorie ▪ 2 Cor. 12. Naziam . Math. 7. Rom. 8. Psal. 119. and 34. Psal. 119. Boethius . Keckerns ▪ Iames 5. Iob 2. Psalm . 25. Mark 10. Iudg. 14 ▪ Pacius . Levit. 6. Coloss. 4. Eccles. 5 Seneca . Austin . Tertul. Rom. 13. Terence . Prov. 18. Psal. 55. Gen. 20. Prov. 28. Gen. 42. 2 Sam ▪ 16. Seneca . Cicero . Tacitus . Math. 6. Calvin . Rom. 12. Seneca . Lactant. Tertul. Calvin . Prov. 24 ▪ ● Sam. 12. Lactant. Gregory . Rom. 5. Rev. 2. Chrysost. Hebr. 12 ▪ Laertius . Seneca . Hebr. 10. Iames 1. Iob 19. Esay 50. Esay 30. Iob 1. Rom. 5. Iob 5. Prov. 16. Rom. 8. 1 Kin. 19. 2 Sam. 7. 1 Kin. 6. Austin . Rom. 12. Hebr. 12. Nazianz. Psal. 33. Calvin . Hugo . Luke 11. Psal. 85. Austin . 1 Cor. 6. Ephes. 4. Austin . Psal. 38. Iudg. 9. 1 Cor. 12 Eccles. 5. Phil. 3. 1 Cor. 7. Seneca . Iosh. 7. 2 Pet. 2. Chrisost. Dan●●● . Seneca . Prov. 18. Deut. 13. 2 Sam. 1. Plutarch Iohn 2. Seneca . Plutarch . Colos. 3. Galat. 5. 1 Chr. 27. Iohn 14. Seneca . 1 Iohn . 4. Psal. 55. Plutarch . Luke 15. Gregorie . Prov. 17. Seneca . Prov. 15. Cartwr . Pliny . Prov. 18. Is●dorus . Cicero . Pliny . Austin . Gen. 39. Gen. 11. Plutarch . Prov. 10. Iohn . 12. Prov. 22. Psal. 119. Austin . Phil. 3. Math. 7. Cicero . 2 Corin. 10. Austin . 2 Corin. 5. 2 Corin. 12. Ignatius . Greenham Cicero . 1 Sam. 20. Ambrose . Epictetus . 2 Cor. 6. Hebr. 12. Math. 27. 2 Sam. 16. Prov. 17. 2 Kings . 2. Psal. 15. Seneca . Prov. 20. Gen. 19. 1 Sam. 20. Iudg. 12. 1 Pet. 2. Sene●a . Plutarch . Cyprian . Scaliger . Plutar●h . Politian . Plutarch . Bernard . Politian . Chrysost. Math. 20. Basil. Prov. 14. Eccles. 4. Prov. 27. Bernard . Psal. 15. Prov. 25. Mark. 14. 2 Sam. 21. and 22. Hubert . Taffin . Gen. 3. Iob 1. Rom. 3. Herodotus ▪ Eusebius . Psalm 3. 57. 58. 64. &c. Calvin . 2 Pet. 4. Chrisost. Antisthenes . Plutarch . Psal. 141. Plutarch . Lactant. Prov. 28. 1 Thes. 2. Rom. 16. Seneca . Iude 8. Seneca . Swetonius . Seneca . 1 Corin. 13. Bodin . Chrisost. Gen. 4. Numb . 5. Acts 8. 1 Thes. 5. Calvin . 1 Corin. 4. 1 Pet. 2. Math. 18. Math. 11. Math. 15. Esay 8. 1 Pet. 2. Rom. 14. 1 Corin. 13. Rom. 14. Austin . Bernard . Math. 17. Iohn 16. Math. 9. Tertul. Math. 7. Psal. 139. Math. 6. Acts 5. Luke 22. Ephes. 4. 2 Cor. 4. Ambrose . Gregory . Iames 1. Gregory . ● Pet. 2. Math. 4. Gregorie . Iames 1. 2 Cor. 12. Psal. 18. Hugo . Austin . Math. 6. Prov. 23. Iames 4. Psal. 91. 1 Cor. 10. Perkins . Bernard . 1 Iohn . 3. Seneca . Politian . 1 Iohn . 3. 1 Tim. 4. Philpo● . Rom. 14. 1 Tim. 1. Heb. 10. Psal. 25. Tertul. Phil. 4. 1 Iohn 5. 1 Kings 8. Zach. 12. Rom. 8. Calvin . Austin . 2 Sam. 7. 1 Tim. 4. Taffin . Seneca . 2 Chron. 13. & 14. Austin . Cyprian . Austin . Psal. 78. Austin . Nazianz. Ionah 1. Prov. 1. Chap. 21. Prov. 28. Psal. 109. Rom. ● . 1 Cor. 2. Cyril . Luke 18. Math. 6. Zach. 12. Math. 18. Tertull. Hebr. 6. Prov. 18. 2 Cor. 1. Prov. 16. 〈◊〉 . Ier. 4. Perkins . Math. 5. Hebr. 6. Psal. 15. Bernard . Cicero . Exod. 20. Rev. 3. 1 Cor. 1. Ier. 41. ● Kin. 10. Gal. 4. Math. 7. Luke 9. Chrisost. Seneca . 1 Cor. 2. Gregory . Math. 24. Cicero . Psal. 119. Math. 25. Auselmus Rom. 8. Beza . Prov. 15. Math. 26. Math. 14. Iames 1. Eccles. 7. Psalm 38. Iob. 31. Prov. 23. Numb . 15 2 Sam. 12. Psal. 36. Galat. 6. Austin . Math. 11. Math. 12. Math. 1● . Mark 3. ● Iohn ● . H●b . 6. and ●● . 2 Pe● . 2. ●od● . Math. 1● . Exod. 1. and 1● . Iudg. ● . Psal. 119. Math. 4. Cicero . Bodin . 1 Tim. 1. Prov. 13. Seneca . Plutarch . Eusebius . Math. 10. Seneca . Colos. 3. Galat. 5. 2 Pet. 1. Plato . Lacta●● . 2 Sam. 13. Gen. 45. Zach. 12. 2 Sam. 9. Plutarch . Lactant. Math. 1● Iames ● . 1 Iohn 4. Phil. 2. Prov. 28. Psal. 25. Prov. 1. Iohn . 16. Calvin . Chrisost. Scaliger . Terence . Col. 4. 2 Cor. 5. 2 Chr. 10. & 12. & 13. 2 Sam. 25. Tit. 1. 1 P●t . 5. Scaliger . Plutarch . Seneca . Levit. 24. Ionah 4. Cato . Seneca . Plato . Seneca . Ierem. Math. 1. Ephes. 4. Prov. 2. Ierom. Math. 11. 1 Cor. 13. Tertull. Seneca . Plutarch . Seneca . Gregory . Col. 2. Phil. 2. Austin . Math. 11. Isa. 53. Calvin . Isa. 59. Math. 5. Psal. 76. Num. 11. Psal. 78. Psal. 52. Phil. 3. Austin . 2 Cor. 12. Colos. 2. Calvin . Perkins . Iosephus . Prov. 16 ▪ Iames 4. 2 Thes. 2. Sw●ton●us . Psal. 131. Austin . 1 Cor. 4. Melanct● Cicero . Ambros. Prov. 17. Plutarch . Scaliger . Act. 20. S●etoni●● ▪ Ier. 3. Cicero . Luke 18. Act. 4. Menander Gen. 2. Math. 22. Plutarch . Gen. 2 ▪ Gen. 6. Prov. 31. Erasmus . Ester . 2. Prov. ●1 . S●obe●● . Laertius . Gen. 3. 1 Cor. 11 and 14. ● Tim. 2. Hester . 1. Ephes. 5. Gelliu● . 1 Pet. 3. Ephes. ● . 1 Pet. 3. 1 Tim. 2. Gen. 3. 2 Cor. 6. Prov. 6. Chrisost. Gen. 38. Levit. 20. Math. 1● Iosephus . Pare●● I●ro●● . Calvin . Hebr. 1● . Gen. 1. and 2. Ambrose . Math. 19. Psal. 1●2 . Gen. 17. Gal. 3. Rom. 11. Aemil. probus . Ezech. 16 ▪ Eph. 6. Aristotle . Gen. 30. Ezec. 16. Prov. 22. Chap. 13. Erasmus . Plutarch . Math. 11. Plutarch . Plat● . Exod. 20. Calvin . Melanct. Austin . Tereno● . 1 Pet. 2. Tit. 2. Aristotle . Tertul. 2 Tim. 2. Iob 32. Prov. 16. Seneca . Seneca . Iohn ▪ 4. Plutarch . Seneca . Austin . Rom. 5. 1 Tim. 6. Hebr. 1. Math. 18. Eccl. 12. 1 Cor. 15. Math. 22. Ambrose . Austin . Scaliger . Hebr. 9. ● Cor. 15. Ierom. Bernard . 1 Cor. 7. 1 Cor. 1● Austin . Gregory . Hugo . Math. 25. Perkins . Math. 24. Seneca . 1 Cor. 15. Seneca . Phil ▪ 1. Austin . Idem . Psal. 16. Gen. 23. ● Thes. 4.