A GUIDE TO THE HOLY CITY. OR, Directions and Helps to an holy life: Containing Rules of religious advice, with Prayers in sundry cases, and estates, necessary for those who are not of heart so enlarged, as to advise themselves, or to conceive comfortable prayers according to their present wants. By JOHN READING B. D. and sometimes Student in Magdalen Hall in OXFORD. Come ye children, harken unto me; I will teach you the fear of the Lord. Psal. 34. 11. If any man lack wisdom, let him ask of God which giveth to all men liberally, and reproacheth no man; and it shall be given him. Jam: 1. 5. OXFORD, Printed for THOM ROBINSON, and RICH: DAVIS. 1651. THE PREFACE. Good Reader, MY purpose in publishing these Meditations, is, an hearty desire to communicate that to others, wherewith the Lord (blessed forever) hath comforted me. If I may hereby contribute any assistance to them who have not better advice, or hearts not so enlarged, as to conceive prayers according to their several conditions and wants; I have my end. I cannot reasonably expect that this Benom & issue of my afflictions, should be accepted of all; or (like the Manna) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sap. Sol. c. 16. v. 20. fit every palate: specially in this censorious age wherein some like nothing but the Minerva's of their own brain; I would I could not say many (like b Febri f●●um in palatio dicatum est● & malae fortunae, etc. Plin. nat: hist: l. 2. c. 7. vid. & Aug. de. c. Dei. l. 2. c. 14. Cic. de leg: lib. 2. Quid mirum (inquit Lactan. l. 1. c. 20 de Graeciâ) 〈◊〉 hac ge●e universa flagitia manarunt, apud quam vitia ipsa religiosa sunt, eaque non modo non vitantur v●rum 〈◊〉 coluntur. those foolish heathens) adore their own maladies: applauding themselves for good and wi●e, in that they distaste all that is good and wholesome; which is indeed a symptom of a disaffected palate: I am not ignorant that a speaker ventureth within the reach of Censure, and that a writer tieth himself to the stake: yet in hope that some may reap good by my labours, I resolve, not to be discouraged; if any shall be so injurious, as to render evil to my good intentions; my labour is with the Lord; who appointed c Bovem aut o●em qui sacrficando par non esset- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril. Alex. proëm. come▪ in ●oh. some cheap sacrifices that the poor might serve him as well as the rich; and requiring principally d Exod. 35. 5▪ 6. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spontancum cor ejus Ar. Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70. aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hutter. willing hearts; he that had not jewels, gold, silver, silk, purple, or like precious things, might bring skins, goats-haire, things of small value, and be accepted: you who have a greater share of heavenly treasures, offer of your fullness: God accepteth the poor widow's mites, where is no more: give me then the use of e Quisquis hac legit, ubi pariter ●●rtus est, pergat ●●cum: ubi pariter haesitat, quarat ●●cum: ubi error●m suum cognoscit, redeat ad me: ubi m●um, revocet me: ita ingrediamur simul charitatis viam, etc. August: de Trin. l. 1. c. 3. S. Augustine's words; whosoever readeth these things where he is equally certain, let him go on with me: where he equally doubteth let him inquire with me: where he acknowledgeth his error, let him, return to me: where he findeth mine, let him recall me: let us all enter into that sacred way of charity, which may bring us to Christ; in whose school I f Non fratrum m●orum voc●ri Magister aut Doctor affecto, quorum in veritate condiscipulus semper esse desi●ero: quapropter hoc ab illo vero Domino ac Magistro nostro postulare non desino; ut ea me, sive per eloquia scripturarum etc. doc●re dignetur quae sic proponam sic asseram, ut in propositionibus atqu● assertionibus meis, veritati (quae nec fallit, nec fallitur) semper inhaeream, etc. Fulgent. de praedest. l. 1. desire to be a disciple: of whom I beg in my daily prayers, that whether ● follow, or lead others in the way to heaven, I may understand and persevere in that truth, which neither deceiveth, nor is deceived: in which (if my hearts desire, and constant prayer to God through Jesus Christ, that we may all meet in his kingdom of glory, merit any return of your charity (join with me and for me, in your prayers: g Act. 20. 32. And now brethren, I commend you to the word of his grace, which is able to build you further, and to give you an inheritance among all them tha● are sanctified: read happily: practice diligently: h 2. Tim. 2 7. consider what I say, and the Lord give you understanding in all things. The Sum of the Guide, showing the 1 End of a Christians hope, and endeavours, true happiness. 2 Means to attain it, true 1 Faith grounded on God's Word, and truth teaching us what we are to believe concerning. 1 God the Father Almighty. 2 God the Son jesus Christ our Lord and Saviour. 3 God the Holy Ghost, our Comforter. 4 The Catholic Church. 5 The Communion of Saints. 6 The remission of sins. 7 The resurrection of the body. 8 Life everlasting. 2 Obedience in 1 General which is in our 1 Performance of duties to 1 God in 1 Love to him above all. 2 Prayer. 3 Hearing the Word. 4 Receiving the Sacrament. 5 Sanctification of the Sabbath. 2 Man in love to our 1 Selves. 2 Neigh●bours 1 Friends in God. 2 Enemies for God's sake. 2 Being rightly guided in our 1 Soul, passions & perturbations of mind, as in case of 1 Love, delight, etc. 2 Mirth, sorrow. 3 Anger, hatred, malice. 4 Envy. 5 Impatience, patience. 6 Discontent, content. 7 Hope. 8 Fear. 9 Cares. 10 jealousy. 2 Outwardman, as in the 1 Tongue, 2 Actions. 2 Particular 1 Calling of 1 Masters and servants. 2 Man and wife. 3 Parents and children. 2 Conditions which are either 1 Incident to some, which are either 1 Internal as the wounded spirit and afflicted conscience 2 external as 1 Wealth, poverty. 2 Imprisonment. 3 Banishment. 4 Old age. 5 Childbearing. 6 Sickness. 2 Common to all mankind▪ as death. The CONTENTS. Chap. 1. THe necessity of a Christians aim at a right end in all his actions. pag. 1. The Prayer, pag. 3. 2. Of true religion: wherein it consisteth: of faith, and those things which concern it, pag: 4. A prayer for Faith. pag. 10. 3. What we are to believe concerning God: that there is but one God in essence and Trinity of Persons: how we must labour to know him. pag. 12. A prayer pag. 23. 4 What we are to believe concerning jesus Christ, God's only Son, our Lord, conceived by the Holy Ghost: borne of the Virgin Mary. p. 24. 5 What we are to believe concerning Christ's suffering under Pontius Pilate: his crucifying, death, burial, resurrection, ascension, sitting at the right hand of God the Father; and his coming again to judgement. p. 35. The Prayer, p. 47. 6 Concerning the Holy Ghost, what we are to believe: rules thereto belonging, p. 48. 7 Concerning the Catholic Church: conclusions belonging thereto, and rules observable. p. 50. 8 What the Communion of Saints is? wherein consisting? rules thereto appertaining. p. 54. 9 Concerning the necessity of sins remission: to whom it belongeth: it is the sum of the Gospel: rules thereto appertaining. p. 59 A Prayer for repentance and remission of sins. p. 63. 10 Concerning the resurrection of the dead: how the truth thereof may appear? what use we are to make of the meditation thereon. pag. 64. 11 What life everlasting is? wherein the happiness thereof consisteth? what rules of practice we are to hold concerning the same? pag. 68 The Prayer p. 72. 12 Concerning Prayer: what, and how necessary it is? conditions thereof: motives to the earnest practice of this duty: r●les thereto belonging. pag. 73. A Prayer for the spirit of Prayer. p. 87. 13 Of hearing God's word: motives thereto: usual lets: conditions requisite to profitable hearing. pag. 89. A Prayer before hearing the Word. p. 104. 14 Of the Sacrament of the Lords Supper: who receive the grace thereby represented? how we ought to prepare for the right receiving thereof? how to receive it? what we must do after we have received? pag. 108. A private prayer before the receiving of the Lords Supper. p. 109. Another private Prayer for one ready to receive the Lords Supper. pag. 111. A private Prayer after receiving the Lords Supper. pag. 112. Another private Prayer immediately after receiving the Lords Supper. pag. 113. 15 Of the Sabbath: the name; institution; things considerable for the sanctification: the beginning and ending: reasons of the institution: the change of the Lords day, now to be observed of all Christians: how we must sanctify it. p. 114. A Prayer for the Sabbath day morning. pag. 125. To the ordinary evening prayer may be added this private prayer for the Sabbath. p. 128. 16 Of Love and Charity: what they are? how they differ in their objects? love to God, considerable in the object, and measure, several states, degrees, perpetuity, and opposition: signs thereof: common lets: means on our part to be used, etc. motives to incite us thereto. pag. 129. A prayer for love to God. pag. 14●. 17 Of love to ourselves: kinds thereof: love to our neighbour: the necessity and excellency thereof: conditions and signs: of friendship: what and how excellent it is: the true end and laws thereof: what choice we are to make of friends, and whom to avoid▪ of love to our enemies: we ought to love them without any malice: and to make a right use of them? p. 144. A Prayer for Love and Charity. p. 180. 18 Of the soul, affections, mind, and thoughts in general: corruption of the heart: danger: difficulty of the cure: necessity of a right ordering our thoughts: rules of practice. pag. 181. 19 Of right ordering the thoughts in respect of some particular passions, affections, and perturbations of the mind in their distempers: of love, delight, joy, rejoicing, mirth, sorrow, anger, hatred, malice, envy, impatience, discontent, a contented mind. pag. 201. The Prayer for patience. pag. 226. 20 Of Hope, Fear, Cares, jealousies. pag. 227. A prayer for hope. p. 233. A Prayer against fear. p. 240. A Prayer against cares. pag. 241. A Prayer for sanctification of the thoughts. pag. 250. 21 Guidance of the tongue: excellent use; abuse: evils of the tongue, concluding the necessity of a right guidance thereof: motives thereto: rules by which it may be done. pag. 252. A Prayer. pag. 265. 22 Of external actions in general: whence the good are: how requisite: how regulated: rules concerning them. pag. 266. The Prayer pag▪ 270. 23 Government of Families: duties of Masters and Servants: motives to their duties. pag. 271. A short morning prayer with a Family. p. 277. Another Morning Prayer for a Family pag▪ 278. A short Evening Prayer. p. 282. An Evening Prayer for a Family, more enlarged p. 283. 24 Of Marriage, institution, end, and fruits thereof: of choice in general, and particular: who are to be avoided. Duties of the married, mutual, and peculiar: advice to widows. p. 287. the prayer. pag: 299. 25 Duties of Parents and Children: honour to parents: want of children: good parents of evil children: duty of the parent; rules thereto belonging: duties of children: rules thereof: motives thereto. p. 299. the parents Prayer. p. 310. the children's prayer. p. 315. 26 Of the wounded spirit, or afflicted conscience, what it is: how great an affliction: what the conscience i●? How comfortable the peace thereof: why God afflicteth his? What things principally wound the conscience? What they who are afflicted with the apprehension of God's wrath against their sins, must consider? What they must examine, and practise, p. 316. the prayer, p. 336 27 Sense of spiritual wants afflicteth; but not so much endangereth the soul: what we are herein to consider, examine, and practise, p: 337. the prayer, 344. 28 Of the conscience afflicted with fear of tentations, and falling away: what we are herein to consider, examine, and practise: pag: 346: an ejaculation to be used as soon as thou awakest, pag: 354: another for thy last waking. pag. ib. the prayer of a wounded spirit against temptations. p. 355. 29 Guidance of the mind in increase of wealth: afflictions common: their fruit in good men: poverty a great trial: riches great temptations: commonly mistaken: how to guide the mind in increase of riches, or a full inheritance, pag. 357. the rich man's petition. pag. 364. 30 Poverty a great temptation, yet having a capacity of true happiness: what we are to consider herein, and what to practise: pag. 365. the poor man's petition. pag: 373 31 Of liberty▪ and restraint, misplaced by an injurious world. comforts for prisoners: rules hereto appertaining, p: 374: the prisoners petition, pag: 384. 32 Of Banishment, several kinds: general cause: what we must do to be comforted herein? pag. 391. the banished man's petition. pag. 399. 33 Of old age: common evils thereof: the foundation must be happily laid in youth: how the evils of age may be lessed, or more patiently borne? by what rules of practise it may be improved to comfort, pag: 400. the old man's supplication. pag: 414. 34 Meditations for women near their travel: all misery is from sin: sins pardoned in Christ, why the punishments are not taken away? women's comforts therein: directions necessary thereto: p. 415 a prayer for them in, or near their travail: pag: 422. ● thanksgiving: pag: 425. 35 Directions for the sick: as all afflictions sanctified, so sickness is profitable for God's children many ways: how it may become so to us? duties of those that visit the sick, pag: 425. a prayer for the sick. pag▪ 430. thanksgiving for health recovered, pag: 434. another, after the ceasing of the plague: p. 435. 36 Meditations concerning death, seeing all must die, how to prepare, that death may not be terrible: means to comfort in death of dear friends, comforts against death: pag: 439: a prayer for him that is at the point of death; or hath received the sentence of death in himself: pag: 454. ERRATA. Pag. 2. marg. read inven●rint. p. 4. m. r. placat. p. 5. m. sin. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 7. l. 2. our souls. p. 8. l. 3. r. Satan Subtle. p. 13. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p: 15. m. r. hac mundi domo. ib. l. 32. r: he must therefore. p: 17 l. 28. the first cause▪ 22. l. 18. holy ascensions. p. 24. l. pen●lt. r. marketh the Church. p. 25. l. 10. was reserved. 29. l. 35: by the power. p. 31. l: ult. so was fulfilled: p. 32 l. 16. r. as the heir. ib. l. ult. changes. p. 37. l. 4. the place. p. 38. l. ●3. increase thy—. p. 48. l. 9 r. in thee. ib. r. Concerning the Holy Ghost §. 1. what we are— p. 51. l. 2. r. whereof, he. ●b. l. 3. sheepfold. p. 52. l. 6. are but on●: p. 62. l. 2. there is entire. p. 64. l. 3. what use we. p. 66. l. 16. bearing in life. p. 72. l. 21. bear all. p. 74. 19 the confidence. p. 78. l. 33. he looketh on. 79. l. 11. his brethren. 93▪ l. 27. preserve thee. 95, l. 30. to the deaf. 98. l. 7. in their legends. 117: l. 14. to intimate. 137. l. 14. and have his. 146. l. 19 not so for it ●nd. 174. l. 4. feeding on thee. 179. l 11. had perished. 204. l. 8. strings of musical, ib. l. 23. therefore 1 in every. ib. l. 26. ease of sorrows. 213. l. 1. ha●e some remission. 216. l. 6. so Haman. 229. l. 12. in any creature may be defeated. p. 246. l 4. who cannot give; 249. l. 24. his posterity ib. l. 29. repair. 252. l. 11. the same: spe●ch, as reason, 259. l. 12. seasonable. 260. l. 16. his by just means. 261. l. 31. themselves heirs thereof. 268. l 31. for, or by any. 273. l. 16. see thee impious. 288. l. 19 there is compulsion. 295. l. 19 to foment discord. 296. l: 14. with discretion. 300. l. 18. did I desire a son. 306. l. 33. or fatherly. 307. l. 6. is no easier. The prudent Reader may be pleased to amend other light slips, and mispointings, as the sense requireth. A GUIDE TO THE HOLY CITY, etc. CHAP. 1. Concerning the necessity of a Christians aiming at a right end in all his actions. 1 THere is an a Sicut omnis artis ●st aliquis ●inis 〈◊〉 est vit●e nostrae ●inis quidam propter qu●m geruntur omnia quae geruntur in vita nostra, v●l propter quem mundus ipse vel institutus est, vel constat: cujus finis etiam Apostolus meminit, di●c●s, deinde finis, etc. Orig. in Ps. 38. ho 2. end of every action and intention; which as the rudder of the ship, though it come last, is first purposed, and guideth ●he whole course. 2 By the instinct of Nature every thing worketh to some end (which b Finis enim indicat perfectionem rerum. ib in Rom. 1. l. 8. c. 10. In non valet in 〈◊〉 suum. shows & is) the perfection thereof; to which what ever is not conducing, c nihilum valet quod is useless) especially reasonable creatures, who have Will and Preëlection among them, they propose to themselves more divine and excellent ends of their desires and actions, who understand the chief good to be attained (true and eternal blessedness in Christ) are regenerate and repaired by the holy Spirit, and wisdom of God. 3 In every undertaking propose some certain end, and before thou enterprise, examine that diligently▪ run not on at adventure, as children use, in some unknown path, till they lose themselves; but carefully look to what end the way thou takest, leads thee, consider seriously what danger or profit is therein: who knows not that the end of sin cannot be happy, because there d Finis eorum non ●st sinis. Bernard. sup. Cant. Ser. 9 remaineth something after it? And that e Psal. 87. 37. the end of the just man shall be peace at last? The cause why so many run the f Math. 7. 13. broad way to destruction, and so few, the straight to eternal life; must principally be want of a due forecasting what will be the end of that they do: fixing g Latam non quaerimus, nec inventione opus est: sponte se o●●ert: & errantium via●st, ●ngustam vero, nec omnes inv●ni unt, nec qui invenirint, statim ingre●iuntur per cam— rapti seculi voluptatibus, de medio in itinere revertuntur: Hieronym. in Mat. their hearts on the present evil which pleaseth them, they regard not the misery which followeth their tasting the forbidden fruit, but for its sake wilfully shut their eyes against their dangers, or seeing (and thinking them much less, or the recovery more easy) they desperately venture in h Deut: 29. 19, 20. vain hope of repentance and pardon: and on the other part being too sensible of the difficulties i Act. 14. 22. which beset the way to heaven, they do not enough consider their future blessedness, and therefore either faint in their trials, their heart saying with profane k Gen 25. 32. Esau, Lo I am almost dead, what is then this birthright to me? Or doting on this world, resolve to settle their affections hereon: this is the l Num. 32. 1, 2, 5. Jazer and Gilead which they would were their portion. 4 The supreme and best end of all, is m Rev. 4. 11. R. 5. 13. God's glory, into which ocean all desires and actions of the reasonable creature must empty themselves: subordinate hereto is the true blessedness of the elect in n Psal. 16. 11. & 17. 15. 1 Thes. 4. 17. 2 Cor. 5 6. 8. Phil. 1. 23. the fruition of God (the fountain of all good) in the life to come, which natural men mistaking sought in pleasures, o Epicurus summum bonum in voluptate avimi ●sse censet. Aristippus in vol●ptate corpori●▪ Peripate●ici autemin bonis animi, & corporis, & fortunae. Hevilli summ●m bonum est sci●●●ia▪ Lactan. l. 3. c. 8. 9 riches and such things, as the world adoreth; whereas indeed all those things, if they could have met in one man, should have come as short of making him truly happy, as the intended top p Genes. 11. 4. of Babel, would have been from landing the builders in heaven. 5 The way to this end is true holiness, that is faith ad obedience, the q 1 Tim. 1. 5. end of the Commandment: without faith apprehending Christ for our justification, no works are more acceptable to God, than r Gen. 4. 5. cain's sacrifice, the s Prov. 15. 8. Rom. 14. 2. sacrifice of the wicked: Whatsoever is not of faith is sin. And without obedience, there is no justifying faith. t Jam. 2. 20. Faith without works is dead: it saith as u Gen. 30. 1. once barren Rahel, give me Children or I die, 6 That which we are to believe and obey, is the infallible truth of God (the first and second truth, God and his oracles) and his will concerning our salvation, w 2 Tim. 3. 15 Deut. 32. 47. sufficient to make a man wise there to) revealed in his word, the word and testimony of man may be the ground of opinion which is of things probable, but faith can stand on nothing but the word of God, which is infallibly x Unde abest scientia id totii possidet opinatio. Scientia certi est opinatio incerti. Lactan. l. 3. c. 3. Nec enim valet quicquam mortalis hominis auctoritas, sed divinis, etc. ib l. 5. c. 20. certain▪ and y Cui falsum subesse non potest. can have no falsehood in it, because he z Tit. 1. 2. cannot lie: this is contained in the books of the Old and New Testament: this is a sure word 2. Pet. 1. 16. 19 for it was indicted by the Spirit of God, 2. Tim: 3: 16. 2. Pet: 1: 21: the same is the rule of obedience: like the cloudy Pillar leading Israël into their promised rest: Num: 14: 14: and the star to lead the wise men to Christ: Math: 2: 9: whosoever will be saved must follow this guide, he that walketh without this, g●eth like those Israëlites, Num: 14▪ 40: to the Mountain of the Canaanites to their own destruction, for the Lord is not with him. 7 That which is the object of faith is comprehended in the Creed which is the sum of the Gospel: our obedience to God is set down in the Law: the sum whereof is love to God, and to our neighbours, Luk: 10: 27: 28: The Prayer. MOst gracious and most holy Lord God, who dwelling in unaccessible light of Majesty and glory, hast yet been pleased to manifest thy infinite power and unsearchable wisdom in all thy creatures, especially those who thou hast created to thine own image, to praise and glorify thee in their eternal participation of thy divine blessedness: Give us true wisdom to consider the end for which thou hast made us, make us truly understand that thy glory is incomparably better than all the creatures, and our salvation then all the world: Lord open our eyes that we sleep not in death: let not the transitory dreams of this present life beguile us: let not the malicious temper so prevail upon our infirmities, as ●o cause us securely to run on in the easy way to destruction: but gracious Lord, as thou hast appointed the end, our eternal life, so be pleased to dispose the means which may lead us thereto: Thou canst as easily make us holy, as command us to be so: Lord therefore make us such as thou hast commanded us to be: make us faithful to believe in thee, and obedient to serve and please thee, as thou hast in thy great and tender mercy given thy holy word to be a light and true guide unto us, so blessed Lord, give us of the same spirit, by which it was indicted, which may lead us into all truth and holiness, and (these days of sin being ended) into that holy and blessed inheritance, which thou hast prepared for all those wh●m thou hast elected to eternal life and salvation, through JESUS CHRIST our only Saviour and Redeemer, to whom with thee and the holy Ghost be all honour and glory ascribed in heaven and earth henceforth and for ever, AMEN CHAP: II. Of Religion and Faith. § 1 Of true Religion: wherein it consisteth: consisteth 2 Of Faith, and those things which concern the same. THere is no a Cic. Tus●. q. l. 1. nation so inhuman and barbarous but it pretendeth to some religion, and worship divine: Satan cannot put out all the light of conscience (still there is a slender remainder, which showeth the b Rom. 1. 19 very wicked that there is a God) therefore he hath ever laboured to beguile men with false religions or corruptions of the true. 2 True Religion is the right worship of the true God in c Vitam col●n●ium, D●us proqualitate nominis sui formet quoniam religiosissimus cultus est imitatio, Lact. l. 5. c. 10. Non profanus meliùs esset qua●●ic religiosus? quomodo Deum ●iolat qui hoc modo placatur. Min. Foel. Oct. imitation of his holiness; all other worship not agreeing with his revealed will, is profanation and irreligion: this is life eternal to know God, and whom he hath sent Jesus Christ. He that will with such knowledge come unto him must believe that d Heb. 11. 6. he is: e Joh. 1. 11. no man hath seen God's essence: f Hic nec videri potest visu clarior: nec comprehendi tactu purior. nec estimari, sensibus major est, insinitus, immensus, & soli sibi tantus quantus est notus, &c▪ ibid. Min. Fael▪ Oct. that is greater than any finite apprehension, so that g 2 Cor. 5. 7. we walk by faith not sight: and therefore Christ, when he had assumed a visible nature for the work of our redemption, would not long be conversant on earth in his public ministry, that our salvation might not be in sense, but believing: and h Joh. 20. 29. blessed are they which have not seen and have believed. 3 Concerning faith these things are considerable. 1. What it is? 2. Whence it is? 3. Whose it is? 4. How necessary it is? 5. How excellent it is? 6. Of what measure it is? 7. What we must do concerning it? 8. What is the object thereof? 1 Faith is i Hebr. 11. 1. the evidence of things not seen: and the substance of that we hope for, it is a grace and k Ephes. 2. 8. Sect. II. gift of God's spirit, whereby we assent to the word of God, and apply the promises thereof to ourselves: l Neque enim quis cogi potest, sed invitatur quia non extorquatur, sed suadetur. Ambrosi in Rom. 4. it cannot be forced: it is wrought in our mind by persuasion, not compulsion: m Ro. 10. 17. faith is by hearing: this is the unchangeable rule thereof n Regula quidem fidei una omnino est, sola immobilis. Tertul. de virg. veland. ●. 1. one and the same forever. 2 Faith is the work of God's spirit in us, applying the promises, o Rom. 8. 16. bearing witness with our spirit that we are the children of God, p Act. 16 14. opening the hearts of hearers to the word preached, and Sacraments administered▪ q 1 Cor. 3. 5, 6. Paul may plant and Apollo's water, but except God give the increase, who shall believe their report? The r 1 Cor. 2. 14. animalem dicit naturalem, etc. Theophilact. in 1 Cor. 2. natural man perceiveth not the things of the spirit, neither can he without a spiritual eye, they shall seem foolishness to him: so that Paul and Apollo's are but the ministers by whom we believe as the Lord gives to every man. 3 s 2 Thes. 3. 2. All have not faith: many talk of it and profess it, but as the t 〈◊〉 Ap. c. 24 heathens, among the multitude of their Gods, made Faith a Goddess and were far from believing in God: faith here intended is the u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Occumen. White stone with a new name written, which no man knoweth save he that receiveth it: a peculiar of the elect: w Act. 13. 48. (as many as were ordained to eternal life, believed) the x Eph. 1. 13. 14. seal and y 2 Cor. 1. 22. earnest of the spirit of promise: therefore though we are taught to say, Cor. 5. 5. Math. 6. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theophilact. ib. our father— give us— forgive us— yet in profession of our faith we say I believe in God etc. we must pray one for another, but every man must believe for himself. 4 The necessity of faith appeareth in that, 1 a Gall. 3. 11. the just shall live by it, Heb: 2. 4. 2. By faith only we are justified. Rome 3. 28. 3. b Heb. 11. 6. Without Faith it is impossible to please God. c Ro. 14. 23. whatsoever is not of faith is sin. 4. God hath appointed this means for us to take hold on the merits of Christ d Joh. 3. 16. that we may be saved. 5 The excellency of faith is in that it apprehendeth; that is Christ, and in him the unspeakable treasure of God's mercy: e Rom. 5. 1. peace of conscience, reconciliation with God, f 1 Joh. 1. 7. Rom. 4. 5, 6. remission of our sins, g Rom. 8. 1. indemnity from the guilt and punishment thereof, h Rom. 4. 24, 25. justification, i Act. 15. 9 sanctification, in fine all things which concur to the accomplishment of an happy man: it is the k Mat. 16. 18. rock against which the gates of hell shall not prevail: the l Ephes. 6. 16. Rom. 4. 11. 17. 18. shield against the spiritual enemy: it m Jam. 2. 23. styled Abraham God's friend, and us his sons: it is the n 2 Tim. 4. 6, 7, 8, 18. 2 Tim. 1. 12. sanctuary of a troubled spirit: the first fruits of the heavenly Paradise: the effect and cause of illumination: the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cytil. Catec. 5. eye which enlighteneth the conscience, if we believe we shall understand: p Laudo fidem quae ante credit obs●rvandii esse quam didicit, Tettul. de coron. mil. commendable is that faith which believeth that all the word of God is true, and to be obeyed before it understandeth the particulars: faith q Tertul. de bapt. c. 20. made Noah an Ark to preserve mankind in: gave r Hebr. 11. 9, 10.— 33, 34. Abraham possession of Canaan, it hath subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, delivered from the sword, made men strong of weak and valiant in battle— it is the door keeper of heaven, it lets in the thee●e from the cross: the Bathsheba which can have no repulse. s Math. 21. 22. Whatsoever ye ask if ye believe, ye shall receive it: it is in effect all the world— t 1 Cor. 3. 21▪ 22, 23. all things are yours (the world and life were u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen. made for the Saints) it is that one thing with which we have all things, without which nothing, it w 〈◊〉. 3. 12. giveth us confident entrance to God, and x 1 Pet. 1. 9 salvation of ourselves through Jesus Christ. 6 The y Rom. 12. 3. Ephes. 4. 7. measures of true faith are divers yet sufficient to every one to salvation: as 'tis z Exod. 16. 18. 2 Cor. 8. 15. written, he that gathered much had no superfluity, and he that gathered little had no want. In all ages God gave some great and eminent measures of faith, as to the Prophets, Apostles, and Martyr's, not that they should by their greater faith obtain greater salvation than we who have received a far less measure, but because God appointed them to encounter greater trials to his honour, and that the example of their constancy might be helpful to our infirmity: as in the body of man, there are veins, sinews, flesh, and bones, to strengthen all these: not that the bones have more life than these▪ so is the mystical body of Christ: 'tis certain that a Credo domine side sateor imbeci●li, side tamen. weak faith may lay sure hold on Christ, and therefore be a saving faith: yea the power of God is perfected in man's b 2 Cor. 12. 9 infirmity: to conclude, it is not the merit of faith, but of Christ apprehended by faith▪ which saveth us: so God c Vincentes coronat retributione pietatis paternae, remunerans in nobis quicquid ipse praestit it, & honorans quod ipse persicit. Cyprian. ad Mart. etc. ●p. 25. l. 3. crowneth his own gifts in us. 7 We must 1 d Cor. 13. 5. examine our faith. 2. Use the ordinance of God for the attaining it, as hearing the word, and receiving the sacraments, praying, etc. They best know what need we have of frequent examination of ourselves herein, who are deeply sensible of their own wants: to them who are deluded with false lights & tentations of security, there appeareth no want, either of faith in themselves, or examination of their faith. That we may examine profitably, we must know there is a e Math. 7. 22. 1 Cor. 13. 2. common faith, which reprobates may have, and it is either historical such as the devil hath; Jam: 2. 19 or temporary Math. 13. 20. Act: 8. 13. and this is either faith of miracles, or a temptation of security: for the devil himself will persuade obstinate sinners that they believe, and are therefore sure of salvation, that he may keep them without charity (which is the life f Omnium bonorum bona mater ●st charitas, Chrysost. in Psal. 118. of religion, and that one thing without which faith is dead) & persuade them to sin securely. And there is also a g Act. 15. 9 sanctifying, justifying, lively faith h Joh. 1 12. proper to the elect only: this purifieth the heart, gives us the adoption of sons, and i ● Joh. 5. 2. ●. everlasting life: concerning this faith we inquire: and because k Jer. 17. 9▪ the heart is so deceitful, and Satan suitable to teach hypocrisy so nearly to resemble true grace, it highly concerneth every man seriously to examine whether his faith be true or counterfeit: to which purpose take these rules. Examine. 1 Whether the more thou art persuaded concerning the assurance of thy salvation, the more thou lovest God for his own sake, and thy brethren for God's sake? Some vainly dream of justifying faith, though their conscience tells them they love but some, for fashion sake, or their own ends; for God's sake few, if any; and God only as far as they hope he will bless them: that faith only is available which worketh by love, l Refrigesiente charitate side moritur, sicut corpus anim ● recedeute 〈◊〉 vi●am in charitate constituit qui ●idem per dilectionem, etc. Bern. de re●urrectione Dom Ser. 2. Gal. 5. 6. Si non operatur mortua est, Ber. de dilect. Dei. Si enim quaedam anima fidei ipsa devotio est; quid fides quae non● operatur ex dilectione nisi cadaver examime? Bern. sup. Cant. Ser. 25. without which it is no more alive, than a man without heat. 2 Whether the more assurance of God's mercies in Christ thou hast, the more thou desirest to be further confirmed? m Math. 5. 6. Blessed are they that hunger and thirst for righteousness for they shall be satisfied. 3 Whether the more thou believest the more humble thou art? n Jam. 4. 6. God giveth grace to the humble: when Paul was by God's mercy brought out of his ignorance and unbelief, he was not ashamed to acknowledge (that which being in sin he would not have done) o 1 Tim. 1. 15. of sinners I am chief. True faith can no more be without humility, than an house witohut a foundation: the proud hypocrite resteth so securely upon his fruitless faith, that he p Luk: 18. 9 11. contemneth other men, as if none were holy but himself, and some few of his society, which he vainly conceaveth have engrossed the infinite grace and spirit of God, which q Joh: 3. 8. freely and secretly r 1 Cor. 12. 6. worketh where others cannot judge thereof. 4 Whether the greater persuasion thou hast of thy believing the deeper sense also thou hast of thy sanctification: true faith is such a lively grace, that it s Rectas studeamus facere vias fi●ei nostri rectitudi●em rectis actibus comprobames. Bern. sup. Cant. Ser. 24. cannot be inactive: where the natual life is, it will show itself by some evident effects: and so must the life of Grace, to our consciences: therefore the Apostle maketh the quaere, t 1▪ Co 1: 13 5. know you not your own selves how that Jesus Christ is in you, except you be reprobates: intimating, that the regenerate and true believers, do indeed u Fidei vitam opera attestan tur sicut enim corporis hujus vitam ex motu suo dignoscimus ●ita & fidei vital, Bern. de re●ur. Domini. know, and feel, by comfortable effects, that the Spirit of Jesus is in w Gal. 2. 20. them: for as many as are x Rom. 8. 14. led by the Spirit of God, are the Sons of God, which walk not after the flesh: and if we walk in the spirit, we shall not fulfil the lusts of the flesh: by which thou must examine thy faith. 5. Whether after many trials, fears and doubtings, doth the Spirit of God still return and comfort thee, y Gal. 5. 16. so that thy faith is z Pec●ati conscientia & metus poenae religiosio rem facit; & semper multo firmior est ●ides quam reponit poenitentia, Lactant. l. 5. c. 13. 2 Cor. 7. 11. more assured after trials, than before? True faith, like the needle of a compass, in the several boards, tacks, and agitations of the ship at sea, never resteth till it return to its own point, and fixeth on the mercy of God again; as 'tis written, a Ps. 116. 6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhaustus eram. Ave●nar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attenuatus sum. Ar. Montan. I was in misery and he saved me, return unto thy rest O my soul. 6 Lastly, examine the conclusions suggested to thy mind with the hope of salvation: men shall sometimes have a cheerful persuasion, that they are the elect servants of God, and therefore shall be saved, but yet have b 2. King. 5. 18. Naaman's exceptives frequent in their resolutions to sin, God pardon thy servant in this: upon this abused promise of God c Joh. 3. 16. whosoever believeth not shall perish— not considering that 'tis no true faith which impropriateth the gift of God to wantonness, d Fides cum lege non pugnat, etc. Chryl. in Rom. ho. 7. or any purpose to enjoy the pleasures of sin for a season; but a dangerous tentation of security, a mere snare of Satan, persuading men that they have certain interest in God's promises, that he might keep them in some known sin. But if thy heart say thus: I believe; seeing therefore God hath showed me this great mercy, working this comfortable persuasion in me, I will be more and more careful of my ways, that I may not offend so good a God, and grieve his holy Spirit, whereby he hath sealed me up to redemption: I will e 2. Pet. 1. 10, 11. strive to make my calling and election sure, that an entrance into the eternal Kingdom of our Lord Jesus Christ may be more abundantly administered to me: I will heartily endeavour to follow the guidance of his good Spirit, who hath translated me from the kingdom of sin, and darkness of ignorance, into light, and the kingdom of his dear Son, by some measure of sanctification; that I may f Phil. 2. 10. make an end of my salvation with fear and trembling: such a resolution is an undoubted adjunct of true faith purifying the heart: flesh and blood can never give this persuasion or resolution, and Satan will not: for though he will be contented to present some seeming good, if he may thereby persuade a secure man to some real evil; yet 'tis far from his nature to move to good for any good end, for this were to divide and ruin his own kingdom, and whole design, which is to make all others g Suis vitiis perditi sae●ium & grassantur, ut p●rda●t, Lactant. l. 2. c. 17. ad solatium ca●amitatis suae n●n des●●●m perditi ●am perdere, Min. Fel. O●●a●. confederates in his rebellion, and as desperate castaways as himself: It remaineth therefore, that the Spirit of God (against whose work and purpose the gates of hell can never prevail) must be the sole Author of this persuasion and resolution: I believe, and therefore will do my uttermost endeavour to be more holy than ever I have been. 7. Concerning the means to be used in the Word and Sacraments, for the attaining of this faith, I shall speak in its own place. 8. The Object of faith is the truth of God revealed in holy Scripture, teaching us his will concerning our salvation: the sum whereof, are the Articles of our belief: of which in the following Chapters. A Prayer for Faith. O Lord God of the spirits of just men, Father of lights, from whose fullness descendeth every good and perfect gift: We humbly acknowledge our own miserable hardness of heart, wilful obstinacy and disobedience to thy holy Word, hath continually provoked thy justice, to give us over to strong delusions and belief of lies, to our own destruction; that the veil should be laid over our hearts when we read or hear the word of promise; that Satan should be suffered to blind us, that the light of the glorious Gospel of Christ might not shine unto us, and that we might not be able to discover our interest in thy promises, nor make any assured claim to the merits of thy Son Jesus: thou hast indeed said, Whosoever believeth in him, shall not perish, but have life everlasting: but faith is thy gift, who hast also said, Ask and ye shall have: As therefore in the sense of our own impotency, so in assurance of thy truth, we humbly in●reat thee to take from us all hardness of heart and unbelief, and to work in us a true saving faith in Christ Jesus: establish the thing which thou hast wrought in us: make us worthy of thy calling, and fulfil all the good pleasure of thy goodness towards us, and the work of faith with power: It is thy mercy that we believe, help thou our unbelief: Lord increase our faith: let the little grain thereof which thy free spirit hath sowed in our hearts, flourish into a tree of life, that our troubled thoughts may build in the branches, and rest under the shadow thereof. O Lord consider our weakness, the continual encounters and violent assaults wherewith our soul's enemy chargeth us: restrain his malice, beat back all his ●iery darts, that they may never touch our hearts: holy Father, pu● thou on us thy whole armour, that we may be able to resist in the ●vill day; that having finished all things, we may stand fast: above all, give us the shield of faith, seeing we are to wrestle, not only against flesh and blood, but against principalities, powers, worldly governor's, the princes of darkness of this world, and against spiritual wickedness, which are in the high places: Our help standeth only in thy name, O Lord, who hast made heaven and earth, forsake us not in our trials. O blessed Saviour, who didst once pray for Peter that his faith might not fail him, look on our greater infirmities, intercede for us, present these our prayers in the precious censer of thine own merits, that we may continue grounded and established: build us on the rock, that neither wind, storm or floods of trials may overthrow us, nor the gates of hell prevail against us. O Lord thou hast been pleased in our baptism to engraft us into the mystical body of thy Son Jesus: l●t that sweet ointment which dwells fully in him, descend upon ●s, even the comfortable grace of thy holy Spirit, which may work in us a full assurance of our salvation: Lord seal up thine own covenant, our redemption in our hearts and consciences, by the sure and infallible testimony of the holy & sanctifying Spirit: say unto our souls that thou art our salvation: let not our faith waver in any surges of afflictions: try us not above that thou wil● make us able to bear cheerfully and constantly: give us assurance of thy mercies in Christ Jesus, unto our ends and in our ends, till our faith may be accomplished in the salvation of our souls, and our souls fully satisfied in the seeing, and living with, our blessed Saviour, and eternal enjoying all that which we have believed through him: O Lord incline thine ear, O Lord consider and do it, for the same thy beloved Son our only Saviour Jesus Christ his sake. AMEN. CHAP. III. What we are to believe concerning God. §. 1. That there is a God. §. 2. That there is but one God. §. 3. That he is one in essence and trinity of persons, the Father, Son and Holy Ghost. §. 4. How we must labour to know him. 1. THat which we are to believe concerning God, Sect. I. is, first, that there is a God— a Hebr. 11. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Occumen. in Hebr. 6. he that cometh to God must believe that he is: where we must know, that it is not enough to believe God to be such as a carnal heart may imagine him: never any nation (as I noted) was so barbarous, but that they believed there was some God; though when men forsook the true light of God's Word, and followed their own inventions, they quickly left the knowledge of the true God and his will: hence came such varieties of superstition, and monstrous forms of idolatry into the Heathen world, (for there is but one straight line of truth, but error is manifold) men framing to themselves both God and religious worship, all erred in a confused variety, making them Gods like unto themselves, in bodily lineaments, complexion, habit, manners and affections: b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alexand●in. l. 7. so the Aethiopians made them black, the Thracians yellow, the Barbarians rustic, the Grecians more courtlike: the wisest well knowing they erred, but knew not in the darkness of their minds how to find the right way; as many appear by that one voice of the Heathen, c Cicero apud Lactant. l. 2. c. 3. ●tinam ●am facil● vera invenire possem, quam falsa con●in●ere▪ I would (said he) I could as easily find out truth, as convince falsehood. We must therefore believe God to be such as he hath revealed himself in his holy Word; for whatsoever else is imagined, is an idol of man's own heart, and not God. 2. The Scripture hath revealed, First, some things concerning Gods attributes. Secondly, and some things concerning the persons of the sacred Trinity. Concerning his attributes, these five conclusions are necessary to be known. 1. We can understand d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas. ad solit. vit. agent. ex.— non est aliquid ●orum quae ab eo causantur, etc. Th. Aquin. 1. q. 12. a. 12. C. what God is not, he is not a body, not gold, nor silver, nor any thing material or obvious to humane sense or apprehension: whatever thou canst comprehend, know, that it is not God. 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Damaseen. No attributes can fully and according to God's incomprehensible being, express to us the nature of God; because that which is finite can neither express nor apprehend an infinite. 3. The attributes of God in holy Scripture do sufficiently express him to us, and declare as much as concerneth us to know of him: for the wisdom of God can neither be limited, nor defective: f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. Greg. Naz. orat. 31. though his essence be incomprehensible, and unspeakable, yet his Spirit in the holy Scripture descended to our capacity, and in certain attributes described by his own essence. 4. The attributes of God are either affirmative, or negative: they express the perfection of God, as far as we can understand: as when he is called Jehovah, wise, good, almighty, just, merciful, etc. these divide or separate from him the imperfections of the creatures, and show his admirable perfections, by a tacit comparing him with the imperfect; as when he is called infinite, incorruptible, immortal. 5. The attributes of God are either proper, or figurative: the proper are those which are properly spoken of God, in respect of that which they import, though improper if we consider their g Modum signi●icandi. manner or measure of signifying. The figurative attributes are those which are h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. Nazi●nz. o●a●. 37. Deus nos alloquitur tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cl. Alexandr. Poed. l. 1▪ borrowed from humane conditions, to bring things (of themselves ineffable) nearer to our apprehensions: as when an eye, an hand, anger, jealousy, or the like, are attributed to God; and we must know, that some of his proper attributes are incommunicable to any creature, as Jehovah, infinite, omniscient, omnipotent, &c and some are communicable, according to an analogy, measure or degrees of subordination, as Lord, King, Wise, etc. 3. Concerning Gods essential properties, we must know, that there are not in God many, or divers properties, because he is one of a most simple, pure and indivisible essence; but in respect of our understanding there are many: Concerning which we must hold, First, That the essential properties of God are all really the one essence of God: for i Deus est idem quod sua essentia v●l natura, cum Deus non sit composi●us ex mater●● & form●— oporte● quod Deus sit sua deitas, sua vita & quicquid aliud sic de deo praedicatur, Aquin 1. q. 3. a. 3. C. there is nothing in God which is not God: there is no accident in him: a man hath wisdom, power, justice, but not of himself, not ever; not infinitely neither, as his essence; for the wisdom, power, justice, etc. of a man, are not man: but whatever is in God, is of God, and his eternal essence, of himself subsisting independently, inseparably: neither are they after his essence, but coeternal, and coessential, though they have not always been declared to the creatures: so his k Prov. 8. 22. wisdom and omnipotency was from all eternity, though they were not manifested till that time he had appointed for the creation of the world, wherein he made men and Angels witnesses thereof: the same is to be understood of his other properties, mercy, justice, patience, etc. Secondly, That these properties are not parts of God's essence: for that which is infinite hath no parts, and that which hath parts cannot be infinite: but every essential property is the being of God, who is indivisible, and truly one. Thirdly, The essential properties of the deity are inseparable and incommunicable; so that no creature can become a deity, or have such an essence, as is infinite, omnipotent, omnipresent, etc. Fourthly, Some things absolutely spoken of God are in the abstract, to intimate his selfe-being; as when we say he is life, wisdom, goodness, etc. Some things in the concrete, to import to us the reality of his existence: as when we say he is good, just, holy, etc. in both we understand, that whatsoever is attributed to him herein, is the essence of God. Fifthly, We are taught in God's Word, that he is an l Gen. 1. 1. Isai. 40. 28. etc. uncreated m Joh. 4. 24. Spirit, of n Act. 17. 24. 28. selfe-being, o Psal. 147. 5. infinite, p Deut. 32. 4. 2. Sam. 22. 31. Job 37. 16. Math. 5. 48. perfect, q 1. Tim. 1. 17. eternal, immense, r Mal. 3. 6. immutable, s 1. Tim. 1 17. everlasting, t Joh. 5. 6. Joh. 11, 25. life itself, infinitely u 1. Tim. 1. 11. Rom. 1. 25. blessed, w 1. Tim. 1. 17. wise, x Joh. 21. 17. Heb. 4. 13. omniscient, y Psa●. 25. 8. good, z Psal. 111. 4. gracious, a Psal. 17. 7. loving, b Exod. 34. 6 merciful, c Isai. 45. 21. just, d Joh. 7. 28. Psal. 31. 5. true, e Psal. 99 5. holy, f Gen. 17. 1. omnipotent, g Dan. 4. 34. 35 freely and by his own independent power, doing whatsoever he will in heaven and in earth, and all creatures: of infinite h Isai. 2. 10. Psal. 8 1. Psal. 24. 8. etc. Psal. 145. 11. 12. etc. glory and majesty. 4. The fool hath said in his heart there is no God: none but the fool can think so, considering 1. What we read in the book of Nature, where that which may be known of God is manifest, Rom. 1. 19 the admirable form, mass, making, preservation of the world, with the diversities and perpetuities of motions, demonstrate a present God: whence could all these things at first come? who set that admirable order and constant laws? who reduced those vast and discordant seeds of this great fabric of the world into the harmony which still preserveth it? can any man think of an effect without a cause? thou wilt say, how shall we know that God made this, who saw him creating? why, if thou i Quod si ingressus aliquam domum, omnia ex●ulta disposita, ornata vidisses, utique praesse ei crede●es do min●m, & illis bonis rebus multò esse meliorem: iia in hac mundo domo Minuc. s●l. Oct. seest an house, thou canst easily conclude, it had some builder, if none but the builders were privy to it; and wilt thou not believe Gods work except thou see him? that all see, k Opera ipsius videntur oculis, quomodo autem illa fecerit ne ment quidem videtur. Lactan. l. 2. c. 9 this none can. Whatsoever thou canst see is not God. Neither let this seem strange that he is invisible: thou feelest the stormy winds, thou believest they are winds, without the testimony of thine eyes, thou knowest thou canst not see them: thou thinkest, speakest, movest, and livest by thy soul: didst thou ever see it? if thou canst not see the creatures, part of thyself, wouldst thou examine thy invisible Creator with carnal eyes? with what sense canst thou apprehend a spirit? The eye cannot see him except he be coloured: the ear cannot receive him except he be some sound: the feeling cannot perceive him, except he be a body: he might therefore needs pass by thee (as l Job. 9 11. Job said) and thou not see him, being obvious to no sense, and above and more pure than any created understanding. Thou wilt say all these things are by nature such? And what is nature; but the ordinary power of God? Which, when he pleaseth, he dispenseth with, parting the red sea, smiting the rock, and bringing the fountains thence: dividing Jordan, restraining the Babylonish sire, and the like: that all may know that he only is Lord of the creatures, who but spoke and they were made, m Ambros: H●xam. l. 2. c. 2. Voluntas ejus mensura r●rum est: sermo ejus ●inis est operis. whose will is his word, and his word his work: Thou seest the heavens incessantly and without any rest turning about, day and night in uniform, and unwearied motion: who could have set up and furnished those admirable stars and planets with a neverfailing light? who could move them thus but a God of infinite power? thou seest and treadest on this vast ball of earth, hanging in the midst of heavens, which turn about it, who could substaine it but God? thou seest the sea ebbing and flowing, the wonders of the deep; on earth the plants and flowers keeping the first law of their creation, preserved by a kind of mortal immortality, dying and reviving, as it were, in a yearly resurrection, who can do the least of these things amongst all the creatures? where is he in heaven or earth can imitate these things, which can give life to the poorest fly? when thou hast considered all, thou shalt know, that none but a stupid fool n Psal. 14. 1. can think there is no God. 2 If we consider the testimony of man's own conscience, trembling at the apprehension of sudden dangers; storms, earthquakes, thunders (as Caligula was wont) fear of death showeth an Atheist the same, if there be nothing after death, nor God to punish the wicked, what art thou afraid of? 3 If we consider the punishments of the wicked in this life so following sins, that it appeareth no fortuitous hand, or chance that struck them, but the allseeing just God, so fitting his rods to men's sins, that the punishment pointeth out the crime, so in o Deus voluit declarare judi●ium, quando super impium populum Gehennam misit è ●●lo. Salu. de Gub. Dei. l. 1. Sodoms unnaturally burning lust, punished with a supernatural p Gen. 19 24. shower of fire and brimstone: so in q Ex●d. 1. 22. & 14. 28. Psal. 136. 15. Pharoahs' drowning r Jud. 1. 6, 7. Adonibezecks cruelty requited with the like: it were too long to recite all the remarkable instances of this kind, wherein the consciences of wicked men convincing them, they have confessed with those s Exod. 8. 19 Egyptian●orcerers ●orcerers, this is the singer of God. 4 If we consider the constancy of the Martyrs suffering death; where sometimes the casting one grain of incense upon an altar might have saved their lives: they constantly resolving, t Dan. 3. 18. we will not serve your Gods, our God whom we serve is able to deliver us. When they † 2 Cor. 1. 6. 2 Tim. 2. 10. Colos. 1. 24. Phil. 1. 12, 13, 14. endure such varieties of torments under the * Cum videat vulgus dilacerari homines variis tormentorum generibus, & interfatigatoes carnifices invictam tenere patientiam, existiment, nec consensum tam multotorum, nec perseverantiam morientium vanam esse nec ipsam p●tientiam sine Deo, cruciatus 〈◊〉 posse superarare, Lactant. l. 5. c. 13. wearied hands of torments, in hope of that which God hath promised them who suffer for his truth, we may certainly conclude, that neither the consent of so many, nor the perseverance of dying men, would be vain or dissembled, and that patience itself could never have willingly endured such tortures without the admirable assistance of God. 5 If we consider predictions of things to come, and their certain fulfilling in the appointed time and manner; who but God could foretell what he meant to do? For who hath been his u Ro. 11. 34. counsellor? Who could have named w I●a. 44. 28. Cyrus and foretold so x cum scias mult● antiquàm nasoereris nomen tuum esse praedictum. Hieron. in Esai. many years before, that he should give command for the repair of Jerusalem but God who alone had appointed it? Who could have foretold of a deluge of waters to y Genes. 6. 3. 17. drown the whole world, and that an hundred and twenty years before, z 1. Pet. 3. 20. while the Ark was building? Who but only he? Who could have told of a Genes. 15. 13. Act. 7. 6. Abraham's oppression in Egypt, and inheriting the Land of Canaan by his posterity but only God? It were too long to repeat the sundry particulars hereto belonging, all conclude a certain providence, and prescience, and that, a Godhead. 6 If we consider the order of causes▪ which cannot run into infinites, but must quickly b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just Mart. dial. cum Try. Jud. come, in the computation, to the cause, which is God. 7 If we consider the common assent of all Nations, in all ages acknowledging, that there is a God▪ and to be adored: all which proceedeth from the weak unextinguished light of nature, the slender remainder of the knowledge of God, left in the conscience of man after his fall. 8. Lastly, if we consider the excellency of man's soul and body: tell me Atheist who made that soul of thine, by which thou livest and hast sense and motion? who did kindle that divine spark and lamp of reason in thee? who made thee capable of knowledge? could any but the God of wisdom? who enlightened that eye of thine by which thou ●ow seest? could any but he that created light? who framed those admirable parts of thy body, so as that nothing is wanting, nothing superfluous, nothing otherwise could be devised or framed so convenient? dost thou dream of a natural propagation? tell me then what is nature, and who made the laws thereof? Is it not (as we said) the ordinary power of God who thus appointed? Who made the first man? If he had power to make himself, he might more easily have repaired himself, and why then do we die? By this and by innumerable demonstrations, it may appear, that there is a God though unseen of any and unknown of all wicked unbelievers. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paed. l. 1. c. 9 There is but one God, for 1 So the Scripture (the infallible word of truth) hath revealed: Sect. II. the Lord our God is Lord only, Deut: 6. 4. Exod: 20. 2. 3. Deut: 5. 6, 7. Psal: 18 31. 2. Sam; 7. 22. Mal: 2. 10. Ephes: 4. 5. 6 1. Tim: 2. 5. there is no other God but one: for d 1 Cor. 8. 45. though there be many that be called Gods, whether in heaven or earth yet there is * Sicut, exceptâ unâ veritate, non est alia veritas: sic absque uno vero Deo, non est alius verus Deus: ipsa enim una veritas est naturalitèr una vera divinitas. Fulgent. de forth. but one God. 2 The wonders which he hath done, as they are recorded in the old and new Testament, declare his unity being such as could proceed from none but an Almighty, and infinite power: and two almighty's or infinites there cannot be: therefore the Psalmist said, e Psal. 86. 8. there is none that can do like thy works. 3 By reason it must be so: for f Quoth dixit Alexander in: Dario, etc. Neque Mundum posse duobus solibus regi, neque orbem summa duo regna salvo statu ●rbis habere, Justin. hist. l. 11. one Sun is able to enlighten the world, one soul to animate man: how much more can one God, who alone created all of nothing, rule, govern, and maintain his own work? 4 That which hath selfe-being, can be but one: such is God. 5 God is most perfect, and there can be but one such, as but one omnipotent, one eternal. 6 The government of the world admitteth but one God: for if we should suppose it distributed into several dynasts (as Benadads' servants dreamt, 1. King. 20. 23.) there must be confusion by the discord and contrariety, or at least a limitation of each others power, determined to certain parts and places: either of which suppositions were impious and absurd in reason: besides that humane g Quando nunquam regni societas aut cum side coepit, aut sine cruore desiit— tu in coelo s●mm●●am potestatem dividi credas, c● scindi veri i●lius ac divini imperii totam potestatem? Minuc. Foel. Octau. rexunus apibus. ●ux unus in gregibus, in armentis rector unus, ibid. partnership in kingdoms, never began with fidelity or ended without blood, in irrational polities nature bringeth all to order, and subordination to one: there is one king to swarm the bees: one leader of the heard: in the reasonable, necessity, God and nature have appointed the subjects and superiors: to avoid confusion of opinions and practices ever dangerous to public interests, which cannot subject without unity: there must be some one general in the army to command in chief, and one Pilate at the helm; and shall we think that the supreme celestial power can be divided? 'Tis certain, that except the power of one do unite all, that this universe consisting of parts so different and unreconcilably contrary in nature, as fire and water, and the one prevailing over the other, must extinguish his enemy, and so destroy the whole; neither could the contrary motions of bodies so vast, continue, but by the Almighty power of one, to unite●, and contain them all in subjection and order. 7 God is omnipresent, and h Sphaerae intelligibili similis, cujus centri● est ubique & circumferentia nusquam, Al: Alensis, (ex Trismegist.) part. 3. q. 2. m. 2. resolute. every where, therefore one: for in every plurality there must be limitation, and no infiniteness, one barring the other from being in all places. 8 Lastly, the wiser sort of heathens (though they knew not God aright) confessed that he is only one. S. Paul citing i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aratus his words, for we are his generation, Act: 17. 28. showeth that he spoke but of one. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lactant●lib. 1. Orpheus is express, saying, there is but oneself being: and Sibylla of whom Plato and Aristophanes speak, is more express, there is only one God: Thales, Miletius, Pythagoras, Anaxagoras, Aristotle, Cicero, and many l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phocyl. more of them knew that there could be but one true God. in so much that Varro, who wrote of all the fabulous Pagan Gods, acknowledged that they worship the true God who believe him to be the Governor of the universe: the Oracles of the devil speaking in them, for his other advantages confessed one God. Thus much I have spoken for their sakes who are infirm. We must believe that there are three persons in one Godhead, Sect. III. unity in trinity, and trinity in unity: this Christ taught Math. 28. 19 commanding his disciples to baptise m Math. 3. 17. In the name of the Father, Sun, and Holy Ghost: and at the baptism of Christ this appeared, the Father saying from heaven, This is my beloved Son in whom I am well pleased: the son was baptised and the holy Ghost descended in the likeness of a dove: and these three are one. 1. Joh: 5. 7. the same is grounded in many places of Scripture Joh. 14. 16. 17. Gal: 4. 6. Cor: 13. 13. For the better understanding hereof, we must know the difference between an essence and a person: the essence of God, is (one eternal, spiritual, simple, selfe-being, having being of, and in no other, but giving being to all things created. To this belong all his essential attributes, of which we speak. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Person is a subsistence or being in the essence or substance of God, and all the sacred persons in the Godhead, have a mutual relation one to the other, and are distinguished one from another, not in substance or Godhead (for they are all one substance, and one Godhead) but by some property, not common to any one with the other: as the father from all eternity is ingenitus, unbegotten: the son from all eternity, is begotten, not made: sicut lumen de lumine, verus Deus de vero Deo, light of light, God of God: the Holy Ghost proceedeth from the Father and the Son from all eternity. We must labour to know God, Sect. IU. o Quid ergo quaeris, quae nec potes scir●, nec si scias beatior ●ias. Lactant. l. 2. c. 9 not by a curious and vain enquiry after his incomprehensible being, which we can never know: but by a true faith and humbled soul, believing and considering him as he hath declared himself: Christian faith saith in the Apostles words, p 1 Cor. 8. 6. unto us there is but one God: but among the professors thereof how many are the hearts, like those Athenian altars, (Act: 17. 23.) inscribed unto the unknown God: ignorance of ●od is the mother of all impiety, unthankfulness, repining, infidelity, security, presuming to sin, impenitency: therefore the wicked are said not to know ●od: and obedience to his commandments is a sure mark q 1 Joh. 2. 3, 4. that we know him: Paul therefore r Gal. 4. 8, 9 wondereth at the Galatians, that knowing God by the Scriptures, they could turn back again to beggarly and impotent rudiments: at once showing what we ought to know of God, and what use to make thereof praying thatch s Colos. 1. 9, 10. Colossians might be filled with the knowledge of Gods will in all wisdom and spiritual understanding, that they might walk, worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God: this knowledge of ●od, is more acceptable to him then sacrifice, Hos: 6. 6. without this, a man can do nothing but err, had he never so great a zeal of God: if we will serve and please him, we must know what he delighteth in: ignorance of the truth, and unity of God, begat that monstrous idolatry of many false Gods: had they known there is but one, they would not have worshipped many: had they known him to be omnipotent, spiritual, wise, merciful, just; they would not (instead of him have adored any impotent Idol, which they knew could not help, nor deliver itself from fire or violence: neither was sensible when it was making to avoid such mischievous errors, it is necessary that we should know the Lord, as he hath revealed himself (lest we hear that which t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyr. Cathech. 4. Christ told the Samaritan, Joh: 4. 22. ye worship that ye know not) that there is t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyr. Cathech. 4. but one God the Almighty creator and merciful preserver of all things, three persons, but one deity▪ Say not, why should I vainly strive to know him who is u Inexcogitabilis ineffabilis. Lactant. I. 1. c. 8. incomprehensible, and unspeakable? If w Cyril. Hieros' Catec. 6. I cannot drink up the whole river shall I not taste to quench my thirst? Because I cannot receive all the beams of the Sun, shall not I use a moderate light thereof? If I were admitted into Paradise, because I cannot eat all the fruit, should I not taste of the tree of life? I cannot know God as he is in his incomprehensible being: I will endeavour to know him as he is good and gracious to me: I will consider his power, providence, mercy, and beneficence, who hath with so full an hand bestowed things temporal on man, that nothing can be desired, but his blessing on them: nothing could be wanting, would not man be wanting to himself, in the right use of God's favours: in the book of Grace I will consider his great and admirable favours, and his counsel for our salvation in Christ To conclude observe these rules. 1 Take heed that thy extravagant thoughts carry thee not by x Melius est aliquid nescire securè, quam ●ii periculo discerc. Hieron. l. 2. ep. 19 vain and curious speculations, to pry into the Ark, whereby thou mayst more easily lose thyself, then find the truth, mark and follow the wisdom of God for thy salvation: y Cum aperiret homini veritatem Deus, ●a sol● scirc nos voluit, quae interfuit hominem scire ad vitam consequendam: quae verò a● profanam & curiosam cupiditatem pertinebant reticuii: Lactant. l. 2. c. 9 when God would open the truth and mysteries of eternal life to man, he provided that we might know those things which were necessary to obtain eternal life: but those things which are too curious and profane minds, he spoke not: where the Scripture hath not a tongue, have thou not an ear. 2 Measure not all things which thou canst know, and believe by carnal reason; for z Ambros. de poen. l. 2. c. 11. if he said to Moses, (desiring to come nigh and to discover that fiery mystery, which burned and consumed not) lose thy shoes from thy feet, how much more must we put off our a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Basil. advers. Eunom. l. 1. carnal senses, when we draw nigh so glorious and holy a God, that we may think on him, with pure and untroubled affections? 3 Be thou b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. ad Gent. admon. not over long, or curious in the contemplation of the deity: but when thou thinkest thereof, cover thy face with the Cherubs wing, let thy thoughts be full of humility, sobriety, and holy ascensions by zealous prayer. When b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. ad Gent. admon. Jacob saw a vision in the fields of Luz, waking he said, how fearful is this place? How much should the presence of God awe us, when we do by our meditations, as it were come into his presence, and view his dreadful holy and glorious Majesty? Therefore as thou lookest but sparingly on the Sun, thou gazest not long (though it be the c Naz: orat. 43. & Orat: Solem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. day's eye) of so great and comfortable use to thee: so meditate on God. It is behooveful and comfortable for thee to remember that God is ever present with thee; it will awe thee in thy behaviour, and sustain thee in thy sufferings; but it is not safe to fix thy thoughts in any searching meditation of him. 4 As he that will look upon the Sun, will find it under some thin cloud: so thou must do here: Christ in his humanity * Sol justitiae nubae carnis & mortalitatis saero ●ulgorem suum & lucem temperans, etc. Bernard. de ascens Domin. Serm. 4 is as the sun in a cloud: the safest way to look on the Godhead is through the veil of his flesh: and in him to consider what a one God hath showed himself to us: in him we see his wisdom, severity, and the unsearchable riches of his mercy, all that which is necessary for us to know concerning him. 5 Labour for d Math. 5. 1. purity of heart: the more thou performest Gods will, the e Joh. 14. 21. 23. Heb. 12. 14. more thou shalt know him. Yea and a f Basil. hom● in illud. attends tibi ipsi▪ etc. prudent consideration of thyself, shall advance thy knowledge of God, that thou mayst believe in him, and forsaking thyself, rely only on him. A Prayer. O Most gracious Lord God, being of beings, unaccessible light life of life, father of the spirits of the just, infinite, incomprehensible, Lord God of power, wisdom, mercy, justice, truth, who dwellest in that unsearchable glory and Majesty: to which none of all thy creatures can attain: Lord, God of gods, King of Kings: slow to anger, of great goodness and compassion: who hast been pleased out of thine own eternal love to man: (even before he was) to elect him, and in thy creating him to put thine own glorious image of light, and knowledge upon him, to extend a gracious hand of providence over him, to look down from the habitation of thy glory; to consider the things which are done among the sons of men: look down, O blessed Lord God, upon me wretched sinner, (by the malicious tempter, and mine own wilfulness) blinded, and deprived of that excellent light of my creation, and despoiled of that purity of heart, conformity of will and actions, wherein I had ability to serve and please thee: Lord despise not (as I have justly deserved) thine own handy work, but mercifully repair all my decays▪ it is indeed life everlasting to know thee and thy Sun jesus, but none can know thee, but those to whom thou pleasest to reveal thyself. Lord open mine eyes that I sleep not in death, show the light of thy countenance upon me, make me to know thee in a comfortable participation of thy grace, and communion of thy holy and sanctifying spirit, that I may worship thee aright by serving thee sincerely: take off the veil from my heart, in the reading and hearing thy holy word which testifieth thee: give me a constant assurance of thy gracious favour toward me, and a comfortable sense of thy presence ever with me, that in all my thoughts, words and actions, I may ever set myself in thy holy presence, and walk with thee in purity of heart, and sanctimony of life: assure me of my interest in thee, that I may in life and death depend upon thy fatherly providence that I may know that thou art my God, my Saviour and merciful preserver. Lord thou art near every one of us: in thee we live, move, & have our being. Thou passest by us and we see thee not, thou art about all our paths, knowest all our ways, the words we speak, what ever we do, and the secrets of our hearts: specially thou art near unto them that call upon thee in truth: thou wilt not conceal thyself from those who faithfully seek thee, and thy saving health: which seeing none can do, except thou draw them, Lord find us that we may seek thee, and seeking find thee: Draw us with thy preventing grace, that we may follow thee and supply us with that strength, that we may not seek thee in vain: good Lord manifest thyself and reveal thy will to us, that doing it faithfully, we may at last, with all thy Saints and holy Angels, enjoy thy blessed presence, wherein is the fullness of joy for ever and ever, through thy only son our Saviour JESUS CHRIST. AMEN. CHAP. IU. Of that which we are to believe concerning §. 1. jesus Christ God's only son our Lord. §. 2. Conceived by the holy Ghost. §. 3. Born of the Virgin Mary. THis is a sweet and comfortable part of our Creed and hath excellent promises annexed to it: Sect. I. when Peter confessed Christ to be the son of the living God, Christ replied, a Math. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upon this Rock will I build my Church, and the gates of Hell shall not prevail against it, that is, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Math. 16. Christus Petra, Aug. in Math. Ser. 13. In solido fidei fu●damento stantes, quod significat Petra. Aug. de Trin. l. 2. c. 17. Hanc Petram Dominum nostrum esse ambigere non debemus, etc. Ambr. To. 4. de So●om. c. 3. this confession shall be an unmoved foundation of them that believe: All that believe in him shall receive remission of sins, Act: 10. 43. So Paul said to the Gaoler, Act: 16. 31. Believe in the Lord Jesus, and thou shalt be saved, and all thy household: and that upon excellent ground; for God dwelleth in true believers, 1. Joh. 4. 15. and the confession hereof maketh the Church of God, as the c Exod. 1●. 7. 13. blood of Paschal Lamb did the doors of Israel, that the destroyer might not enter: as the d Josh. 2. 18. & 6. 22, 23. red clew did Rahabs' house, distinguishing it from the rest of perishing Jericho. 2 In the Articles of our faith we find four titles of our Saviour, 1. Jesus. 2. Christ. 3. God's only Son. 4. our Lord. 1 This name Jesus, in the Hebrew Jehoscua a Saviour, which the Greeks rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other languages Jesus signifieth his office, which was to e Math. 1. 21. save his people from sin and death eternal, it was prefigured in the f See Exod. 23. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Just. Mart. dial. cum Try. Jud. type which bore his name Joshua, to whom the leading of Israël into Canaan, and the division of the inheritance, was received; Moses g Deut. 34. 1. etc. stood on Pisga and showed the people the holy land. But h Josh. 1. 1. Joshua led them in; the law showed us heaven, and the holy way to it; but it brought nothing to perfection by reason of our infirmity. Rome 8. 3. but Jesus Christ condemned sin in the flesh that the righteousness of the law might be fulfilled in us, and we be saved in him: so i Act. 10. 43. all the Prophets give testimony to him, that (as I noted) through his name, all that believe in him shall receive remission of sins: for the chastisement of our peace was, upon him, and k 1 Pet. 2. 24. with his stripes we are healed. This name was given him by the father, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Math. 1. 21. 22. and brought from heaven by the Angel Gabriel, thou shalt call his name Jesus; he is the only Saviour. m Act. 4. 12. Neither is there salvation in any other: for among men there is given none other name under heaven whereby we must be saved— n Heb. 7. 25. He only is able perfectly to save them that come unto God by him. So often then as we hear of this sweet name Jesus, we must remember all the comforts through him acrewing to us: that in no affliction nor death itself, we despair, seeing that he beareth not that name in vain. 2 The second title of the Son of God, is Christ, which signifieth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus interpret Su●d●, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo. anointed, as also the name p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9 25. à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unxit olco. G●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Messiah doth. The Law and custom was to ancient, Kings, Priests, and Prophets, Exod: 9 7. & 30. 30. & 23. 24. and therefore is Christ eminently and above all others, called the Lords Christ, or anointed Psal: 45: 7. Isai: 6. 1. Luk: 4. 18. Act: 10. 38. q Ungebantur Reges Sacerdotes, etc. per excellentiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipuus ille etc. M. Shindl. Pe●t. Kings, and Priests thus annoited were types of Christ, the anointed: not with bodily oil compounded of Myrrh, Calamus, and Cassia, but with the spirit of God, which he received r Joh. 3. 34. without measure, as a fountain s Joh. 1. 16. to derive graces to others: he was appointed of God to this triple office: to be a King to govern and preserve his people: a Priest for ever (who was once for our redemption, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Epiph. l. 2. H●r. 55. the Priest, sacrifice, and altar, first to offer up u Heb. 9 28. himself a sufficient sacrifice to expiate the sin of the world; w Heb. 10 12. ●4. Joh. 1. 29. and then to mediate and appear before God for us, as the great Master of requests, to present our petitions; to get us audience by his neverdying merit: as 'tis said x Heb. 12. 24. his blood speaketh better things for us then the blood of Abel, that cried for revenge this for pardon, and atonement. And las●●y he was appointed a Prophet to y Joh. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophi lact. in loc. reveal and teach us his father's will: for that kingly Priesthood, and holy kingdom, in which consisteth our eternal peace and happiness was to be established by the Sceptre of his word, and virtue of his holy spirit with which he was anointed: his anointing as a Prophet, importeth that he who z Joh. 1. 18. is in the bosom of the father, eternal God, took on him an humane nature, anointed with the fullness of the spirit, that he might reveal to us the will of his father, concerning our redemption, and salvation, and thereby manifest that great mystery which had been a C●los. 1. 26. ut qu● olim omnibus esset ignota: à solo▪ autem Deo cognos●●retur, Theod in loc. hid from the beginning of the world, in dark b Heb. 10. 1. shadows and representations, until the fullness of time: so preaching peace to them a far off, and to them that were near: and that he might effectually teach us by his holy spirit and ministry of the word and sacraments unto the end of the world, c Math. 28. 20. assisting it with his own spirit, in the speakers and faithful hearers. The subject of this anointing was the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Athenas. contr: Arian. orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ib. manhood of Christ, made the full storehouse of Grace: The spiritual oil we must understand, not of the essential properties of the Godhead (as omnipresence, infinitude, uncircumscribednesse and the like) for these are incommunicable in respect of the incapacity of the creature: but certain created gifts and graces placed in the humane nature: The deity of Christ is infinite and therefore nothing can be added thereto, neither was that nature anointed by any such addition, though the person of Christ, consisting of two natures, was anointed and eternally consigned to the office of a mediator: as Athanasius proved against the Arians, which being laid down, it may appear that however men confess Christ in word, yet they deny him in deeds, who 1. say his humane nature is omnipresent. 2. Who attribute that kingly office, which is peculiar to Christ to any other, pretended Vicar general▪ or the like. 3. Who depend on any other, or pretend to any other Priesthood and e Vide Vasq in 3. part. Tho: disp. 221. q. 83. n. 31. Azor. instit. mor. l. 10. c. 22. 4. 9 Bellarmin. To. 3. de Missa. l. 2. c. 7. Concil. Trident. Sess: 22. de sacr: Miss: Can. 3. Si quis dixerit Missae sacrificium tantum esse laudis, etc. non autem propitiatorium, neque pro vi●is & defunctis, etc. ●fferre debere, Anathema sit. proper expiatory sacrifice for the living, and dead, than the Priesthood, and once sufficient expiatory sacrifice of Christ, for our redemption once offered. 4. Who obtrude traditions of men for his doctrine who ought to be our teacher, in whose ipse dixit we must rest, equalling them with the word of God. 5. Who appoint other mediators of intercession, contrary to his word. 1. Tim: 2. 5. which saith there is one God, and one mediator between God and men, the man Christ Jesus. 6. Who join men's merits with the merits of Christ for their salvations 7. Who walk not worthy of their high calling in Christ: but content themselves with the bare names of Christians, whereas f Ignat ad Magn. nomen sine actu atque o●●icio suo nihil est. quid est? dignitas in indigno nisi ornamentum in luto? Salu. de Gab. Dei. l. 4. to be so, maketh happy: if thou hast indeed received the holy g 1 Joh. 2. 27. anointing, thou shalt be a spiritual king to rule over, and subdue thy corrupt affections: a spiritual Priest to offer up sweet smelling sacrifices to God; that will (like that box of precious ointment poured on Christ) fill all the house with the savour thereof: all the faculties of body and soul shall relish of Christ: it shall enlighten thy understanding: make sin loathsome to thee, and comfort and cheer thee in all estates: this is the oil of gladness (when h Act. 8. 39 the Eunuch had but a little touch thereof, he went rejoicing home) so constant and solid, that it maketh men i Rom. 5. 3. rejoce in afflictions, and that they k Act. 5. 41. are counted worthy to suffer for the name of Christ. 3 The third title is, his only son. We are here to consider two things. 1, That Christ is the son of God. 2. That he is the only Son. 1 We are in two relations to consider Christ, as he is a Son, he is of the father, begotten not made, as the rays are of the Sun only we must take heed, that we fix not on any finite thing further than it may serve to bring home to our finite understanding, some notions of infinites: this mystery is without, and above all comparison: as he is God, he is of himself, neither begotten, nor proceeding: for as the essence of the Father, is its own selfe-being, so is the Godhead of the Son, for they are not divers Godheads, or beings, but one and the same: but as he is the Son, he is of the Father; as light of light, very God of very God: 2 The Son is of the same substance with the Father, and the deity of the Father is not lessened by the same, nor is the Son divided from the Father: the Father communicateth his whole nature to the Son; not * In illa trinita●is naturâ, sic totum unum est; ut nihil ibi possit seperari vel dividi: sic totum aequale est; ut nihil ibi majus a●t minus valeat inveniri. Fulgent. de ●ide orth. by division (for infinites have no parts, and therefore cannot be divided) but by an incomprehensible, and unspeakable communication of the whole essence of the Father to the Son, so, as that they are one and the same God, coëquall, coëternall: for before all time he was with the Father, Prov. 8. 2. & Joh: 1. 1. Phil: 2. 6. Joh: 16. 15. 3 He is the only Son by nature l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Math. 16. not adoption: we are God's Sons, by adoption, not by nature, as he is, 4 The fourth title is, our Lord, so the Psalmist styleth him Psalm: 110. 1. so Math: 22. 44. Act: 2. 36. Let all the house of Israel know for a certainty, that he is made of God Lord and Christ. This Jesus I say, whom ye have crucified: So 1. Cor: 8. 6. We have one God— one Lord Jesus Christ. See Rev: 1. 5. Phil: 2. 10. It is not unworthy our noting, that when this Lord of Lords was come into the world, God's secret hand of providence, made the great Master of the world, Augustus Caesar, veil bonnet, by a strict edict commanding that no man should give or receive the title of Lord. Christ is our Lord, by right. 1. of creation, Joh: 1. 3. 2. Redemption, 1. Cor: 6. 20. 3. Preservation and government, Ephes: 5. 23 that we may obey him, trust in him, and acknowledge him our Lord and God, as m Joh. 20. 28. Thomas did: that we may worship him in the unity of the sacred Trinity, and finally commend our spirits into his hands, as the first Martyr did, n Act. 7. 59 Lord Jesus receive my spirit. 1 We are also to believe that Jesus Christ our Lord was conceived by the holy Ghost: Sect. II. as Luk: 1. 35, this is that great mystery of godliness, o 1 Tim. 3. 16 God manifested in the flesh: for though he was to be truly man consisting of an humane body, and reasonable soul, of the seed and posterity of Abraham: yet was he not conceived of humane propagation, but an extraordinary way. The first Adam, in whom all dye, was not begotten by man, but framed and made by the power of God: and so it became the second Adam by whom we are restored to life, to become man by the immediate sanctifying power of God, whose word caused the vast seeds of the world to conceive, and frame the several parts thereof, the heavens, air, water, and earth, as now we see them. And so the spirit of God was said to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motabat super, etc. Montan. Schindler. Penteg. incubuit: metaphoricè fovit, con●ovit, avium more movit, sicut alae avis quae movetur super nido suo. So Deut. 32. 11. move upon the face of the deep, Gen: 1. 2. which is spoken to express an omnipotent and q Chrysostom. saith hereon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. hom. 3. in Genes. lively efficacy of the spirit and power of God, digesting, forming, and framing the creatures according to his wisdom; so must we here understand Christ's humane conception, to be by the power of God's spirit so commanding, and therefore so framing Christ of a sanctified mass, as that the deity, and humanity of Christ, became one person; Neither may we think that the father, and the eternal word and son of God, were here excluded, because the action is attributed to the holy Ghost; but this is said, to intimate, that this was so by the free gift and grace of God (for 'tis said the power of the most high shall overshadow thee, Luk: 1. 35.) that the manhood of Christ being but a creature, should be so anointed with the oil of gladness above his fellows, that it should become a part of the son of God, not by confusion of natures, but union of the Godhead and manhood of Christ into one person; and because the father and the son wrought this by the holy Ghost, proceeding of them both, the whole sense is, as if it were said, the spirit of God caused him thus to be conceived, after an extraordinary manner. 2. Three things are here consiberable. 1 That the body of Christ was of the body of the Virgin, that he might be, according to Gods promise▪ of the seed of Abraham: his humane soul was infused by a power of God into the sacred body prepared for it: both of them from the moment of their being, having their subsistence in the person of the son of God, Christ. 2. It was sanctified and made i Luk. 1. 35. most holy: such it became him to be, who redeemed and saved us, free from all corruption and sin: for he was to cleanse the first Adam's sin the rived to his posterity, and to overcome sin in our flesh, by taking on him our flesh without sin: that he might by his suffering, satisfy God's justice in the same nature which had offended, and fulfil the whole Law of God to which we were bound under pain of damnation, and that he might be able to mediateto God for us, which none but the perfectly holy could do. 3 The two natures, the Godhead and the manhood of Christ, were so united in his conceptions, as that they make but one person, very God and very man: there is an union in nature, as the Father, Son, and Holy Ghost are one God: and an union in person; as when two things in nature differing are so united as that they make but one person: so the body and reasonable soul make the person of a man: so the Deity and humanity of Christ, (one being a spiritual, infinite, incomprehensible being, the other a bodily finite creature) are indivisibly united into one sacred person Christ Jesus: so that his humanity is a nature, but not a person, but in the deity, which uniteth itself most immediately to the soul, and by it to the body of Christ: now (as hath been said) though these are indivisibly united, yet is there no confusion of natures, the s Verbum verò carn●m dicimus factum: non in mutando quod erat, sed suscipiendo quod non erat. nostra auxit, sua non minuit Gregor. ep. Quir. l. 9 〈◊〉. humanity becometh not à Deity: nor the Deity an humanity: neither do either of them lose their essential properties by this union: as in the union of t Can●or in ferr●. Basil. the fire with the iron: the iron becometh not fire, nor the fire iron: as in the union of the soul with the body, the soul becometh not corporal, nor the body spiritual: the manhood is unspeakeably anointed with grace and u Psal. 2. 9 dignity above all creatures in heaven and earth, and received from the deity, admirable w Joh 6. 33. Joh 5. 24. 26. power to quicken us: yet is it not become a deity. They that labour under their natural corruption from the first Adam, must here be comforted, we are sanctified in the second: for x Hebr, 2. 11. he that sanctifieth, and they that are sanctified, are of one: we are in our regeneration as truly of his mystical body, as he was in his conception, of our natural body, or we of Adam's, We were conceived and y Ephes. 2. 3: borne in sin, the grievous z Rom. 7. 15. 24. remainds whereof we are eftsoon sensible of, now in our estate a Gal. 5. 17. of regeneration: yet here is our comfort, Christ our Lord and Saviour was conceived by the Holy Ghost: he was sanctified for us; and his anointing runneth down b Psal. 133: 2. like that sacred ointment, to the skirts of his clothing, the poorest of all his Saints. 1 We are next to believe concerning Christ, Sect. III. that he was borne of the Virgin Mary: therefore said the Angel) c Luk. 1. 35. that holy thing which shall be borne of thee shall be called the Son of God: that he might be known to be very man, though he were miraculously conceived, God would have him borne after the manner of men. That he was borne of d Mat. 1. 18. Luk. 2. 5. 6. the Virgin, the holy Ghost showeth clearly. 2 Though the first Adam were made, not borne, yet was it necessary that the second should be borne, not made of new mould. 1. How else should sin have been expiated in the same nature which had sinned? 2. That the woman e 1. Tim. 2. 14. first in the transgression might become an instrument of man's reparation, as she had been of his ruin: hence is the seed of the woman mentioned in the first promise, Genes. 3. 15. and Christ was f Gal 4 4. Ille ex te assumet & faciet virum, quiin principio ●e fecit & assumpsit ex viro. Pet, Chrys. ser. 142. made of the woman. 3 Of g Virginitate sponsa, faecunditate mater viri nescia, partus conscia. ib. Chrysos. ser. 146. a Virgin: as the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Just. Martyr. dial cum Try: Jud. first Adam was taken out of the virgin earth without the concurrence of man: so was the second Adam of a virgin: 'twas long before promised, Isay, 7. 14. behold à virgin shall conceive and bear a son, and thou shalt call his name Immanuel: God with us: which the Evangelist showeth fulfilled in Christ, Math. 1. 20, 21, 22, 23. she was affianced to an husband, yet a virgin: that Satan might not know him, till he had tempted him, and found him invincible: that he might have experience of all our miseries without sin: this was as that eastern gate of the Temple, through which the Prince only might pass. 4 She was of the seed of Abraham i Gal. 8. in whom all the nations of the earth are blessed (that is, the believers of all nations) of the lineage of David: so much fulfilled the prophecy, Isai. 9 7. He shall sit upon the throne of David: and so was he truly styled the son of David. 5 He was borne at Bethleem (as was foretold, Mich. 5. 2.) not at Jerusalem, nor Nazaret, but at the town of David: the providence of God so ordering it, Augustus Caesar (who dreamt of nothing less than a Saviour then and there to be borne) commanded in his general tax, Luk. 2. 1. etc. that every one should go to his own Tribe to be taxed: therefore Joseph and Mary went accordingly from Nazaret to Bethleem: at the same season the Virgin Mother's time was accomplished, and she brought forth Christ. 6 This was in the fullness of time foreordained of God: Gal. 4. 4. there was a certain time when Israel, like m Jud. 6. 37. 38 gedeon's fleece, had the dew of heaven, when the floor (the n Figurare primum populum Israel, ubi erant sancti cum gratiâ ●oelesti tanquam pluvi● spirituali: & post●a●●igurare ecclesiam toto orbe diffusam, etc. Aug. q. sup. Jud. & Irenae l. 3. c 19 rest of the world) was dry: herein Israel was to be exercised under the rudiments of the law; afterward to be made free, as heir out of his minority; till their obstinacy came upon them, and they were to be rejected. Christ came in the last days, Isai. 2. 2. towards the end of the 70. weeks spoken of by the Prophet Daniel, which were to be reckoned from the end of their Babylonish captivity: about 3900 years after the creation: when the long prefixed mark of his coming (the departure of the sceptre from Judah) now appeared in the● subjection to the Roman Empire, when Herod was Viceroy of Judea. o Dan. 9 7 The manner of Christ's birth was obscure and mean in the eyes of the world, as befitted the state of humiliation into which he then entered. For 1. so it was prophesied of him, Isai 53. 2. 2. He would thus exercise the faith of the elect, and confound the carnal wisdom of worldly men, esteeming none good or happy, but the prosperous, rich, mighty, and glorious. 3. Thus would he be borne poor, to make us rich, to express his love to us. 4. Thus he would teach us humility: how intolerable is the pride of sinful man, repining at some wants, when the son of God was thus humbled for our sins? 5. He would have this difference between his first and second coming: first he descended like rain into the fleece, without noise; he came not then to make any external political ●●changes in the kingdoms of the world, but only to overthrow the spiritual kingdom of Satan: and to work, not the Jews temporal redemption (as they dreamt) but their eternal salvation who believe in him, both of Jews and Gentiles. And so the manifestation of Christ's birth, was not to the kings or great Doctors of the Law, but to poor shepherds first, Luk. 2. 8, 9 though not by men but glorious Angels. Having considered these things we must learn. 1 To subject our reason to the word of God in assurance that all things are possible to him which he will, and certainly true which he speaketh. Thou wilt say, but how shall I do that I may be assured thereof? I conceive these rules very necessary here in. 1. That thou understand, this word is not discerned by any light but by the same spirit which indicted it. Therefore said our Saviour when the spirit of truth is come, He will lead you into all truth. These things seem foolish and improbable to our carnal man because he wanteth the spirit of God, Joh. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. whereby he might be able to discern, those things which are not otherwise then spiritually discerned. 2. If thou read or hear the Gospel; be sure thou bring a believing heart; resolved in this one principle at least; God's word is certainly true, though many particulars are above my apprehension: 1 Cor. 2. 14. it is but lost labour for him to take the holy word of life into his hand, who is resolved to believe no more, then that which he can bring within the reach and dimension of his own carnal reason, which erreth grossly in many things obvious to common sense. 3. In this, as many other matters necessary to be believed, the only way being to apprehend by faith, do thou not attempt the examination of all by reason, but rather renounce it as unable to measure these things, as thou art to take up the vast ball of earth into thy hand, or measure the orbs of heaven by the span: the rather in this because the holy Ghost hath told us, it is the great mystery of godliness, God manifested in the flesh. 4. Lastly, remember when ever thou comest to read or hear, Conceptum ●●r●ginis noli discutere sed crede, P. Chrysol. Serm. 141. 1 Tim. 3. 16. of how high a consequence that is to which thou art come (it is no vain word concerning thee, but thy life, and salvation if thou believe and obey: Deut. 32. 4● or thy destruction on the contrary) and thou wilt easily be persuaded to prepare thyself by earnest prayer to God for his assistance, and blessing, who only hath the key of▪ David which openeth and no man can shut: the want of this one duty is the cause of so much unbelief, and impiety, in so abundant a light of the Gospel as we had long amongst us. 2 That thou know that Christ thus conceived, and borne hath sanctified our conception, and birth in sin: thus are the fountains of our natural propagation healed: holy wedlock declared an undefiled bed, and sacred virginity interressed in eternal attendance on Christ the Lamb of God. 3 To be contented in every estate; and comforted (though in a dejected) considering to what Christ descended for thy sake. 4 To prepare and magnify the inestimable love of God * Venit ad nos, non quomo●o ipse poterat, sed quomodo illum nos vi ●ere poteramus● ipse enim in suâ in●narrabili glori● adnos ●●nire poterat, sed nos mag ●i●udinem glori●e su●e portare non poteramus. & propter hoc quasi insantib●s l●● nobis semetipsum 〈◊〉, quod er● secundum hominem ejus ad●●n●us, ut quasi à mamilla carnis ●jus enutriti & eum qui est ●●●ortalitatis panis— in nobis ipsis ●um continere possimus. Irenae. l. 4. c. 74 sinc. showed us in Christ. Rev. 14 4. So did the holy Angels, Luk: 1. 46. 47. Luk: 2. 14. 5 Where thou hast the promises of God for thy assurance, not to fear, how impossible, or improbable soever they seem to flesh and blood, they shall be fulfilled in their appointed time and manner. How impossible did this promise seem to carnal reason, a Virgin shall conceive and bear a son: the ‛ B. Virgin herself was herewith posed,— how can this be? Yet was it fulfilled in the fullness of time, though many ages after the promise made. Though he seem to delay yet expect it, that cannot fail which God promiseth: so also think of the promises of thy resurrection and eternal life: what ever carnal reason (witty to its own destruction) or the malicious tempter can object against the word of truth, in due time it shall be fulfilled. CHAP. V. What we are to believe concerning. §. 1. Christ's suffering under Pontius Pilate, his crucifying, death and burial. §. 2. His resurrection. §. 3. Ascention. §. 4. Sitting at the right hand of God the Father. §. 5. His coming to judge. 1 THe humiliation of Christ is considerable. 1. Sect. I. In general comprehending all that he suffered in the a Phil. 2. 7. form of a servant: the whole curse of the Law; all kinds of afflictions both of body and soul, quae à peccato sunt, non quae ad peccatum: all the effects of sin without sin; as in his birth, circumcision, subjection to men, temptations, blasphemous b Heb. 12. 3. contradictons, and contumelies; desertions of friends, and most injurious malice of enemies: apprehension of his father's wrath against sin, the pains of death and torments of hell, all that which is incident and due to sinful man, (sin only excepted) whereby he became the c Isay 53. 3. man of sorrows. 2. In particular that which he suffered under Pontius Pilate, the than Roman deputy for that Province. 2 Concerning the general, we must observe. 1. That the divine nature (though personally united to the humane) suffered not, but only the humane: yet the suffering is attributed to the person: and sometimes to the deity, by reason of the communication of proprieties, Act. 20. 28. and union of the two natures in one person, so God is said to have purchased the Church with his own blood: because his blood who is truly God and man, was shed for the redemption of his Church. As the Athenian Codrus disrobing himself, Plutar●. and falling into the enemy's quarters in the habit of a poor man with a burden on his back, that he might steal a death, to make his people conquerors, according to the Oracle, which said, that people should overcome, whose king should be slain in the battle. So Christ assumed the form of a servant, and became of no repute, so bore he the Cross, that his own knew him not, but slew the Lord of life, that in his death, who so loved us, we might be more than Conquerors. He was impatible in his deity, Rom. 8. 37. therefore he assumed an humanity which could suffer that he might become a ransom and sacrifice for our sins; that the dignity and merit of his passion might be valued according to the dignity of the person suffering: now because the worth of his passion was to be estimated from the united deity: therefore his temporal and short suffering, was of infinite merit, to redeem and free us from that which we should else have suffered to eternity. 2 That the suffering of Christ was neither accidental or casual, nor solely in the power of man: for though there were many actors in his sufferings, Herod, Pilate, Jews, Gentiles, Judas and the devil, Act. 2 23. yet all these did only that, Act. 4. ●27, 28. which the hand and counsel of God determined before to be done; Luk. 24. 26. who would never suffer evil to be done, but that his infinite wisdom can dispose, and his goodness overcome evil, that he can draw good out of it. 3 This suffering of Christ for us, was fully and solely satisfactory to the justice of God for all our sins: here in his passion differed from all others: they may truly say as that happy Convert on the cross, Luk. 23. 41. we are indeed righteously here: but there was no sin in him. No passion of man ever hath been, or ever can be meritorious, and propitiatory, or satisfactory for his own sins, much less for any others: but Christ's passion was, 1 Jo●. 2. 2. and is satisfactory, and propitiatory for the sins of all the elect: if all men should have suffered the torments of Hell, for the redemption of one soul, they could never have satisfied God's justice for that one: but Christ's once suffering therefore fully satisfied for all, because, it was of infinite value and merit. 4 The end of Christ's suffering was our redemption of body and soul: for so much he redeemed as he assumed to redeem: Jo●. 3. 16. in the creation he showed his wisdom power, & providence: but here his justice, in that he spared not his own son standing in the place of our surety, and his mercy in that he spared us; which is a singular comfort, when we consider that he died not in vain. 5 The limits of Christ's passion reached from his conception to his resurrection: the more evident beginnings whereof were in his life, and the consummation then when he cried upon the cross it is finished. 6 Th● place where his last, and consummatory passion began, was a garden: there sin invaded man, there his soul began to be heavy to the death. Math. 26. 38. while he sweat water and blood: neither is it to be wondered at why Christ was so sorrowful herein, whereas some of his Martyrs have rejoiced in their sufferings; for these were assured of their sin's remission, by the sufferings of their surety Christ; but he felt at once the weight of all the sins of the elect: he was for a time left to the extremest sense of his father's anger, and the intensest torments of hell: but they in the midst of their sufferings, had a comfortable sense of God's gracious presence, assuring them of their reconciliation with God, and remission of their sins by Christ: now whereas we read that he freely laid down his life for his, and none could else have taken from him (I say not Pilate, Jews or Gentiles, barred, if he had pleased, by legions of Angels) but not age, Joh. 10. 15. 17. not death itself, to which all others were subject by sin, but he was therefore exempt because he had no sin: and again, that he did in the bitterness of his passion deprecate, and pray the cup might pass away, we must know that these flowed ex diversis principiis: though he deprecated the wrath of God, and that death, as man subject to all our infirmities without sin, yet had he therein relation to Gods will, and so, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyril. Hier. Catech. 13. willingly completed the work of our redemption: therefore foreseeing and foretelling of his passion, he o Math. 20. 18. would yet go up to Jerusalem, as Jonahs' crying, p Tollite & mit●ite in mar●, voluntariam Domini dicat passionem. P. Chrysol. Ser. 37. take and cast me into the sea prefigured his voluntary passion: that he would not die was of the infirmity of the flesh, which naturally and without sin q In quantum est quidam appetitus naturalis, refugiebat mortem. Thom. Aquin. in Hebr. 5.— & quan●um ad hoc orabat, ut ostenderet se verum homin●m, ib. Sed voluntate ●onsequente rationem deliberatam,— volebat mori. ib. feareth and shuneth death as destructive: that he would die, was the promptitude of spirit, for that his death was necessary for man's salvation: so said he, r Math. 26. 41. the spirit is willing but the flesh infirm; relating not only to his disciples drowsiness. The circumstance of this passion were suchlike. The Jews consult to take him: the conspiracy is hatched in the chief Priests house: they, the Scribes, and Elders, though they knew he was no man of violence, send out an armed company against him: (an evil conscience is never secure) they came to take him (as a malefactor) into that place which he had chosen to pray in: that aught to have been a sanctuary to him, and (as the horns of the Altar) free from pursuit: Judas, à disciple, becomes their guide: his treason's signal is a kiss (as many now honour him with their lips, whose hearts and lives crucify him afresh, and under a fair profession betray his truth) they take him who with his word could cast them down; he causeth Peter to sheathe his sword, and healeth one who came to destroy him: he will not have his cause maintained by the sword, having otherwise appointed to destroy the kingdom of sin; s pastors facti sumus non percussores: Greg. ●p.. we were assigned for pastors, not smiters: they t Joh. 18. 12. bind him and lead him away, to Anna's first, and after to Caiphas: his disciples fled, the u Math. 26. 31. Zach. 13. 7. shepherd smitten, the flock is scattered. This sacred history affords us many good rules. 1 In thy places of pleasure, remember where Christ's passion, for thy sins, began. 2. As sorrow's increase, entreat thy fervency in prayer, so did Christ. Luk: 22. 14. 3 Despair not when God answereth not thy prayers, with that which thou desirest: Christ was heard when he wept and w Heb. 5. 7. offered up strong cries, yet the cup did not pass from him: if God give us something better than we ask (as he ever doth, if not that thing we ask) we are heard. 4 Submit to Gods will: so did Christ: not as I will, but as thou wilt, Mat. 26. 39 42. x Non sunt onero●a tolerantibus, sed ●ol●ra re nolentibus, ●ive e●im gra●ia hae●, sive levia animus toleran●is facit. Salvian● de gub. Dei lib. 1. temporal afflictions never made any man unhappy, but the impatient and wicked: it cannot be an unhappy state in which Christ is: neither the malice of those who to the extreme danger of religion, seem and are not religious, their conspiring against thee, their dealing disspightfully as with a malefactor, bands, convention before magistrates, friends forsaking thee: malicious accusations by false witnesses, no nor unjust condemnation to death, can y Eti●● in c●●enis, atque suppl●●iis b●atum ●sse sapi●●●●m. ib. Salu. make thee unhappy: all this Christ suffered, leaving us an example of patience. 7 The high Priest examined him: the officer z Joh. 18. 22. smote him: Annas sent him bound to Caiphas. Peter denied him: thence they lead him to the judgement hall into which his hypocritical accusers, a v. 28. would not enter lest they should be defiled: hypocrisy strains at gnats and swallows Camels: they made a conscience of going in among the Heathens, being to eat the Passeover, but not of murdering the Lord of life: Pilate examined him (sinful man fitteth to judge the just Judge of all men) offered to deliver him, whom he knew delivered b Math. 27. 18. of envy: they c Joh. 18. 40. preferred Barrabas a d Mark 15. 7. murderer e Joh. 12. 1, 2. Pilate to please the people scourgeth Jesus: the soldiers plate a crown of thorns and put it on his head, and a purple robe on him, they mo●ke and smite him: Pilate so presents him to the people in scorn and division: the chief Priests and Officers, lead the people's suffrages, ringing out their, crucify him, crucify him. Pilat startled, as by his dreaming wives admonition, so more at their mentioning his being the son of God, goeth again into the Pretory, reexamineth him: seeks to deliver him; yet for fear of complaint to Caesar (so powerful an adversary to good conscience is the love of this world) against his often acquitting him as innocent, he once for all condemneth him, us guilty; and delivereth him to the popular rage to crucify him. 8 They lead him away bearing his Cross to Golgatha the place of skulls: called also Calvarie, f Vid August. Ser. de temp. 71 Epipham haer. 46. where some think Adam was buried: Athanas. To. 2. quae●t. ad Antioch. Tertul. adver. Ma●t. l. 2. Chrys. in joh. 19 17. Theop. ib. but others are of a contrary judgement. One thing is certain, it was the area damnatorum, and g Leu. 24. 14. place of execution; and it is most likely that God's providence so disposed, that he should there be crucified, as there to set up the Trophy of his victory on the Cross (in that where sin and the punishment thereof had abounded in the execution of notorious malefactors, Hieronym. in Math. 27. etc. in Ephes. 6. Rupertus & Bonoventur. in Luk. 23. 13. grace should manifest itself in his suffering there, and that most ignominious kind of death) so also that he might take away the curse from the elect so suffering, and that it might be fulfilled which was spoken by the Prophet, he made his grave with the wicked, and was counted with transgressors, Isai, 53. 9, 12. this place was without the city, having a resemblance of that which was to come; that is that the main benefit of his passion, was h Bonavent. in Luc. not to be shut up in Jerusalem, but to be derived also to the Gentiles, who were without: so he suffered in the place of sinners, that it might import his suffering for sinners: other morals the Apostle openeth, as to i Heb 13. 11, 12, 13. teach us to go out of our carnal affections, and love of the world to Christ: and so he showed himself the only satisfactory sacrifice prefigured in all the legal sacrifices, whose bodies were burnt without the gates of Jerusalem. Here they crucified him between two thiefs, the one converting the other dying in his obstinacy: having so done they parted his garments among them, and cast lots for his seamelesse coat: thus was fulfilled that of the Psal: 22. 18. Jesus commended his mother to John; thirsting, they gave him vinegar to drink, as was also foretold, Psal: 69. 21. having received that, he said, it is finished; that is all the types have their meaning accomplished, and the justice of God is satisfied: so bowing his head he gave up the ghost. 9 The certainty of his death appeared when the k Joh. 19 33. 36. soldiers coming to break the legs of the other two, finding him already dead, Exod. 12. 46. they spared him, Num: 9 12. (that the l Psal. 34. 20. Scripture might be fulfilled, which saith a bone of him shall not be broken) but pierced his side with a spear, so that blood and water came out. At this time the Sun was darkened so fearfully, that some are said to have concluded, that m Dionis. Aareop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. either the Godhead suffered, or sympathized with that which did so. n Math. 27. 51. The veil of the Temple rend, to o Ephes. 2. 14. show the way into the holiest made manifest: and that the stop or middle wall of partition between Jews and Gentiles, is taken away. The stones clavae in sunder: the graves opened: the earth trembled. And after his resurrection, many of the dead Saints arose, and were seen in the holy city: to show that in his death, death was conquered, and that the virtue of his resurrection, should shortly after declare itself in the Saints rising from the death of sin. The p Math. 27. 54. Centurion seeing this, acknowledged him the Son of God: the q Luk. 23. 47, 48. multitude smote their breasts and returned home. 10 Joseph of Arimathea, begg's the body of Jesus, takes it from the Cross: he and Nicodemus imbalm it, put it into linen clothes, with the spices, and bury it in a new Sepulchre in a garden nigh the place: the providence of God thus disposing, to convince their malicious cavils, who might pretend that either his resurrection was caused by the virtue of some other servant of God there formerly buried; as one was r 2. King. 13. 22. Theophyl. in Joh. 19 at the touch of Elisha's bones: or that it was some other rose again not Jesus. He was s Ut officia tota mortis impleret, Chrysol. ut mors morte moveretur. ib, Ser. 59 buried according to the Scriptures, 1. Cor: 15. 4. Psal: 16. 10. t Non relinque● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. Chrystom. Oecumenius, etc. give it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read Act. 2 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. which may be taken for the whole man, as Rom. 13. 1. So Gen. 1. 30. Genes. 9 4. Exod. 21. 23. Levit. 17. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the Rhemists and Jesuits of Deway translate that hell and in their margin Limbo patrum, yet doth it properly signify the grave, and sometimes cannot reasonably be translated hell, as may appear Job. 17. 13. James 37. 35. where the same word is used. thou wilt not leave my life in grave. There were many witnesses thereof: Joseph Nicodemus, the women, the Centurion with his band, the Jews sealing the tomb: Thus he descended to the lowest step of his humiliation: that he might follow death into the heart of his dominion, and conquer him in his imperial seat, destroying, as it were with his own sword the Goliath, who had the power of death: as it is written, O u Host 13. 14. death I will be thy plagues; O grave, I will be thy destruction, that he might sanctify our house of rest, taking away the horror of the grave; the curse of death being abolished, and the dead loosed from their bonds, as shall appear in the appointed hour. Sect. II. We are next to believe the first degree of Christ's exaltation in that he rose again from the dead the third day w 1 Cor. 15. 4. according to the Scriptures 1. Cor: 15. 4, reckoning the later part of the first day, the second entire, and the beginning of the third: ( x Math. 16. 21. So Christ told his Disciples, Mark. 9 31. & 10. 34. that he must go to Jerusalem, Luk. 9 31. & 18. 33. suffer many things of the Elders and be killed and raised again the third day: this was so publicly known before his death, Act. 10 40. that his y Math. 27. 62. etc. enemies remembered and spoke of it; Math. 17. 23. so that this was the reason why they sealed up, and set a guard upon the Sepulchre: God so disposing that they should be made witnesses of the truth thereof, who most opposed it, which had they not been, they might with less impudence have said, his Disciples came by night and stole him away. The Angel testifying his resurrection, z Luk. 24. 6, 7, referreth them to that he had told them before: the type also agreeth, as a Math. 12. 40. Ionas was three days and three nights in the Whale's belly, so shall the Son of man be three days and three nights in the heart of the earth: so long he would lie in grave, to manifest the truth of his death: but no longer, because b Act. 2 5. ●sal. 16. 9 he was not to see corruption; and lest the faith of his Disciples should by a longer delay have been in hazard: and lastly, to fulfil his word concerning the same, for the confirmation of our faith, seeing his word, concerning his own death and resurrection, came truly to pass, why should we doubt of the same word concerning our resurrection. In this three days the Deity was the middle band between the body and the humane soul (that it might see corruption proper to sinners) as before the humane soul was between the Deity and body: in all he became a pledge of our incorruption and immortality in the life to come: to consirme us herein, he manifested himself to many after his resurrection, by the space of forty days. See 1. Cor: 15. 5. & Act: 1. 3. Sect. III. We are next to believe his ascension into heaven: the c 2 Cor. 12. third heaven where God manifesteth his glory to the Angels, Heb. 6. 20. and blessed spirits: this was d Act. 1. 2. 9, 10. in the sight of his Disciples, when he had sufficiently instructed them, and confirmed them by his often appearing to them, and conversing with them. He ascended from e Luk. 24. 50. Act. 1. 9 the Mount of Olives, near Bethanie: when he had lifted up his eyes and blessed them, he went apart from his Disciples, and while they beheld was taken up, and a cloud received him out of their sight: to teach us no more to seek him with carnal eyes. The ancient Prophecies f Eph. 4. 8. foretold this, Psal: 68 18. Thou hast ascended up on high, thou hast led captivity captive. g Heb. 9 7. The high Priest entering into the holy of holies prefigured it. It demonstrateth the Justice of God fully satisfied, and our sins discharged, Heb: 9 12. If any one sin of the elect had been unexpiated, he had still remained in death: but he not only rose again for our justification, but is ascended into heaven the first fruits, h Quemadmodii enim nobis arr●abonem spiritus reliquit, it a & à nobis arrhabonem ●arnis accepit, & vexit in ●●lum pignus totius summaeillu● qua●●oqu redigendae: securae estote caro & sanguis, usur pastis enim & regnum Dei in Christo Tertul. de resur. carn.. c. 51. Heb. 10. 19 and earnest of our ascension, carrying up with him a portion of our flesh & blood, as it were to take livery and seison for us, as he gave us the earnest of his Spirit, thereby to make us secure of inheriting the kingdom of God. Thus he declared himself the very Son of God, who came from heaven, ascending, who before had descended from thence, Eph: 4. 10. Thus became he our faithful high Priest to appear before God for us; to open to us the way to the holy of holies: to prepare us place, and give us confidence against all Satan's machinations. i Rom. 8. 34. Who shall condemn us? It is Christ who is dead for us, yea rather who is raised again, who also sitteth at the right hand of God, and intercedeth for us: which was prefigured in the high Priests, bearing the names of the people engraven on the stones upon the shoulder, of the Ephod k Exod. 28. 9 for a memorial of the children of Israel, which he was to bear before the Lord. Next we must believe, Sect. IU. that Christ now sitteth l Hebr. 1. 3. at the right hand of God the Father. So Mark: 16. 19 so was it foretold, Act. 5. 31. Psal: 110. 1. Math: 22. so the Scriptures evidently speak: yet must we not with the foolish m Vid. Socrat. Eccles: hist. l. 6. c. 7. Anthropomorphites, dream that God is like man, that he hath a right hand and a left: this is a translatitious and borrowed manner of speaking sitted to our understanding, God pleasing thus to descend to our infirmity. Men give honour by setting others at their right hand, as Solomon set his mother, 1. King: 2. 19 but there is indeed n Nihil erit in regno tuo sinis●rum. Hieron. no le●t hand or inferior place between the Father and the Son: all is o In ho● appare bit majestatis equalitas, sin●● inferiorem patre, nec post●riorem suspexeris. Bern. sup. Cant. Serm 76. equal he is neither less than the Father nor inferior to him. Sedet ad dextr●m quia patris & filii una d●it●s, par potest●s, Ch●ysost. Ser. 6. It is said at his right hand, p Divinae virtutis ordine, non honour is humani. ib. Serm. 62. Deus loc● nescit, divinity recipit nil si●istrum. ib. Ser. 75. in respect of the order of divine power, q Nazianz. orat. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supra modum e●exit. not humane honour. God is not circumscribed in place nor hath the Deity any left hand. ●importeth here a wonderful exaltation to power, authority, and majesty: & so the Apostle expresseth it; Phil: 2. 9 He hath highly exalted him, and given him a name above every name: as also. 1 Cor: 15. 25. He must reign till he hath put all his enemies under his fect. It importeth an entrance into, and full possession of his kingdom over all, as he saith Luk: 24. 26. Ought not Christ to suffer these things, and so to enter into his glory? So Act: 5. 31. This Jesus hath God lifted up by his right hand to be a ●phes. 1. 20. Prince and Saviour: far above all principalities and power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come, and hath put all things under his feet, and gave him to be the head over all things: the meaning is, that Christ doth actually reign in heaven with the Father in infinite glory and majesty. And this honour is thus peculiar to him, that God the Father will govern all things by him: and that because he only, and none other, is able thus to perform all parts of King and Saviour of his Church: yet must we know that in his several acts, the Father, and holy Ghost unite and work by him. All serves to terrify the enemies of Christ, and obstinate sinners by his present power to destroy them▪ (could not malicious s esther. 6. 13. Haman prevail against Esther and her allies, because of her interest in the king's favour, and shall the enemies of Christ and his, ever prevail against them?) And to comfort the afflicted: could Joseph being exalted and set next unto Pharaoh in the kingdom of Egypt provide for all his Father's family, and preserve them in the famine, and shall not Christ much more be able to save and deliver us in all our necessities? when he was in his state of humiliation, and form of a servant who ever came unto him for help and went away unrelieved? sickness, lameness, deafness, blindness, wants, storms, devils, death, no difficulty could intercept his mercy: & shall we fear he hath less power or will to help and succour us now he sits at the right hand of God in heaven no, no, make thy requests to him & fear not, he that hath had t Heb. 4▪ 15. experience of our miseries, is both willing and able to succour us: 'tis he that helpeth our infirmities, u Rom. 8. 26. we know not what to pray us we ought: our best prayers are dull and inactive, but he is our faithful high Priest to intercede for us. When w 1. King. 2. 14. 17. Adoniah knew he could not of himself prevail, he entreated Bathsheba to speak for him, in assurance that the king would deny her nothing: how much more may we be assured of attaining, seeing we have such an high Priest, x Heb. 10. 21, 22. if we draw near with a true heart, in full assurance of faith to the throne of grace by this new and living way. Court friends, like y Genes. 40. 23. Pharaohs butler, eftsoon forget the afflictions of Joseph, but Christ can never: he prayed z Luk. 22. 32. that Peter's faith might not fail him, and professed a Joh. 17. 23. I pray not for these alone, but for them also which shall believe in me through thy word. I have many times feared that I have cried, and lifted up my hands in vain and effectless votes, till I remember that my Saviour fits at Gods right hand, able to help; how, and when he knoweth best. I want faith, patience, and the spirit of prayer; but therefore he is ascended up on high, that he may give these gifts unto men, and he will supply me: he will keep me from evil. When he was in the form of a servant the devil could not enter into the heard of Swine, before he gained leave; and shall all the powers of hell be able to hurt me, while he now in the state of glory protecteth me, he to whom all power in heaven and earth is given? Lord only give me a faithful heart to depend on thee and thy saving health, and I shall not perish so long as thou reignest over all. Sect. ●. The next is his coming to judge the quick and the dead: properly annexed to the foregoing: because he so sitteth at God●s right hand, as that he both exerciseth the patience of the elect under the cross, and long permitteth the wicked enemies to insult over them: to comfort us herein, 'tis necessary to believe, that Christ who now sitteth at God's right hand, will thence come to judge all men: those whom he shall find surviving (who b 1. Cor: 15. 51 shall be changed in a moment at the sound of the last trump and the dead raised again: all, elect and reprobate, c Dan. 12. 2. some to eternal absolution from sin and death; and others to eternal shame and destruction of bodies and souls. This judgement shall be of d Eccl. 12. 14. all our thoughts, e Math. 12. 36. words, f 2. Cor. 5. 10. 1. Cor. 4. 5. and actions: g Rev. 20. 12. the books shall be opened, and every secret thing manifested: the evidence of every fact shall speak, as h Gen. 4. 10. Abel's blood did. The time of this judgement, shall be at the second coming of Christ: the particular year, or day, no creature knoweth; neither i Math 24. 36. Act. 1. 7. the son of man himself here knew it in the state of humiliation: nor need it seem strange, how being God and man in one person, the manhood could be ignorant of any thing, the deity being omniscient, seeing he took on him all our infirmities (sin excepted) amongst which, native ignorance was not a little one. therefore 'tis said, that from his childhood k Luk. 2. 52. he increased in wisdom which no infinite can do: and why shall I not as easily believe that there was a veil of the flesh between the deity and humane soul, intercepting some light of knowledge, as I certainly know there was, intercepting the present sense of his father's assistance and of the comfort of the deity in his passion, when he cried out, l Math 27. 46. My God my God why hast thou forsaken me? The signs of this judgements approach, are 1. m Math. 24. 14. preaching the Gospel to all Nations. 2. n 2 Thes. 2. 3. revelation of the man of sin. 3. o Luk. 18. 8. a general departing from the faith. 4. Universal corruption of manners. 2 Tim. 3. 1. 5. p Math. 24. 6. 7. wars and rumours of wars: 6. hardness of heart, so that no importunity of the loudest sons of Thunder can awake men out of sin, as it was in the days of Noah: 7. Calling of the Jews: Rom. 11. 25. The sign which shall accompany the coming of Christ, shall be the sign of the son of man in heaven, Math. 24. 30. The Sum is, Christ shall come again to judge all men. Act. 17. 31. Math. 25. 31. Jud. 14. 14. 1 Thes. 4. 16. and Math. 24. 30. where he joineth the declaration of the judgement with the prediction of Jerusalem's destruction; to the end that men might be assured of the judgement to come, by that which they saw or knew fulfilled in that City. Concerning the place whether in the valley of Jehoshaphat, or the time and lasting of this great Assizes, the manner of proceeding, and the like; it is vain to inquire after that which God hath not revealed; specially seeing his word directeth to make better use hereof. 1 q 2. Cor. 5. 11. To deter men from sin, in respect of the inevitable terror of that day. 2 Not to judge one another, Rome 14. 1 Cor: 4. 5. 3 To prepare because the day is near: fearing God, Eccles: 12. 14. Rev: 14. 7. keeping a good conscience, Act: 24. 15, 16. watching, that we may lift up our heads at that day, Luk: 22. 28. 35, 36. Repenting, Act: 17. 30, 31. Without delay. 2. Pet: 3. 2. Loving one another, 1. Joh: 3. 18. 19 That we may assure our hearts before him, and have boldness in the day of judgement, 1. Joh: 4. 17. Comforting ourselves in all our sufferings: our Saviour shall be our judge, and who shall condemn us, seeing he died to acquit us? He cannot but r Luk 18. 7. avenge for us, though he suffer long: therefore we must be patient, expecting his sentence, s Math. 25. 34. Come ye blessed of my father inherit the kingdom prepared for you. A Prayer. O Lord God of mercy and compassion, who in thy eternal and infinite love to man gavest thy only Son, to become man, to take experience of our miseries, to be tempted in all things like us, sin only excepted, and to suffer the severity of thy wrath against us sinners, by offering him up a living sacrifice for us who were dead in trespasses and sins, the just for the unjust, that by his stripes we might be healed: and hast revealed unto us that great mystery of godliness so much desired of the faithful from the beginning, the inestimable riches of thy grace, and mercy, hid from all ages unto the fullness of time, God manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory: make us truly thankful to thee for all thy unspeakable favours: give us true faith to apprehend and find our interest in him with assurance that he is our God and Saviour. O ever blessed Jesus whose name is as sweet ointment poured forth, whom the Virgin souls therefore love, draw us that we may run after thee: let the anointing which we have received of thee (whereby we have the honour to be called▪ and to be Christians, and the happiness to be enlightened with thy truth, and led in thy paths) abide in us and teach us all things necessary for the advancement of thy glory and our salvation let it be like that precious nard wherewith thou wast imbalmed against the day of thy death, to fill our hearts and affections with that comfortable savour of life unto life, Mark. 14. 3. that thou mayst wholly season us, dwell in us, and be all in all with us: that the merit of thy death and virtue of thy resurrection, may both mortify all our sinful & corrupt affections, and raise us to the life of righteousness, that dying to sin, governed here by thy power (to which all things are committed in heaven and earth and hereafter acquitted by thy final sentence (when thou shalt come to judge the living and the dead) we may at last come to the perfect union with thee, in a full view, and eternal enjoying of thee and thy blessed presence, who hast suffered all these things to redeem us, and to purchase the kingdom prepared for us from eternity; that we may attain that true blessedness in the which thy holy Gospel hath preached unto us: Grant this through thy mercies, O heavenly Father, thy merits O gracious Lord Jesus, and thy assistance O holy Spirit, three persons, one only wise, omnipotent, and immortal God, to whom belongeth all honour glory, praise, might, Majesty, and dominion, in heaven and earth, from this time forth, and to endless eternity. AMEN. CHAP. VI §. 1. What we are to believe. §. 2. Rules thereto belonging. 1 ALL knowledge of God the Father and Son with man can attain to availeth him not, Sect: I. except it be made good to him, by a blessed application thereof to himself, wrought by the holy ●host, a in illis propriae habitare sc dicit qui ejus gratiâ perfruuntur, & qui mundum et praeparant cordis hospitium. Hieronym: in 2. Cor. 6. dwelling in him, and cleansing his heart to entertain him, as 'tis written, ye are the temples of the living God. 2. Cor: 6. 16. 2 The holy Ghost proceeding of the Father and the Son, is truly God See Act: 5. 3, 4, 1. Cor: 3, 16. 1. Cor: 6. 19 1. Cor: 12. 4, 5, 6. 2. Cor: 6. 16. Isa●: 6. 19 Act: 28: 25. Therefore we are commanded to baptise in the name of the Father, Son, and holy Ghost, Math: 28. 19 So the Apostle 2. Cor: 13. 13. in his prayer uniteth the three persons: it appeareth that he is God by his effectual b 1. Cor. 12. 18 Act. 2. 4. working: he regenerateth, Joh: 3. 6. sanctifieth, teacheth us all truth. Joh: 14. 21. 26. sealeth up our redemption, Ephes: 1. 13. he giveth utterance to his speakers, Math: 10. 20. dictateth the holy Scriptures. 2. Pet. 1. 21. he appointeth overseers of the Church, Act: 20. 28. foretelleth things to come. 1. Tim: 4. 1. c Isai. 41. 23. which is an evident argument of his Godhead. 3 The holy Ghost is essentially in God the Father and the Son, and so proceedeth of them, not as a part of them, for no infinite hath parts, and he is equally God with the Father and Son, nor as parting from them, nor as the creatures are in God, which are not of his substance and being, though in him they live, move, d Act. 17. 28. and have their being: but he is of the same eternity, substance, power, and Majesty in the unity of the Deity. His proceeding is spoken of in Scripture, Joh: 15. 26. Whether we speak of his essential & eternal proceeding; or of that admirable effusion of his graces on men, in ordinary or extraordinary gifts, Act: 2. 2. Gal: 4. 6. e 1. Joh. 5. 7. & these three are one. 4 Though the holy Ghost be one in the unity of the Godhead with the Father and the Son, yet is he a distinct person from them both: for though the Father be a spirit and the Son a spirit according to his Deity, and both are most holy, yet neither are called the holy spirit, which is a peculiar name to the third person of the blessed Trinity. Sect. II. 1 Be not overcurious to search into the being of the holy Trinity: but examine thyself whether the holy spirit dwell in thee or not? Whether thy heart be purified from those unhallowed thoughts and desires of corrupt ●lesh and blood? Whether thou hast the love of God shed abroad in thy heart, as also true charity to all men for God's sake? Whether the holy Ghost testify to thy spirit that thou art a son of God (Rome 8. 15. 16.) teach thee to cry abba father, help thy infirmities and indite thy prayers. 2 f Ipse spiritus dicitur contristari ab eis qui sic agunt ut eorum factis contristentur sancti non ob aliud nisi quis spiritum sanctum habent. Beda ex Augustin. l. 4. de Genad lit. Grieve not the holy spirit with which thou art sealed up▪ to the day redemptiō, Eph: 4. 30. do not that which may make him depart from thee, hurt, or grieve thyself, or the saints in whom he liveth. 3 Be sure thou walk according to and by the guidance of the holy Ghost that thou mayst be assured thou art in Christ, d Sp. sanctus dicitur contristari, quum contrista tur ille in quo est— sicut Deus dicitur irasci, propter similitudinem effectus, it● etiam dicitur contristari, quia sicut quando aliquis contristatur reced it à contristante ita Sp. sanctus à pe●●ante.— Aquinas in Ephes 4. 30. Rome 8. 1. that the spirit of him g Rom. 8. 11. 14. who raised up Jesus from the dead dwelleth in thee and quickeneth thy mortal body to the life of grace That thou art led by that spirit, and art indeed a son of God. A man that had seen those h 1 Sam. 6. 12. Palestine Kine going strait to Bethshemesh with the the Ark of God, would have thought there must be some supernatural power therein: so when we see men going the way of God contrary to the affections of ●lesh & blood, we may certainly conclude that God's spirit ruleth there. CHAP. VII, §. 1. Concerning the Catholic Church. §. 2. Conclusions belonging hereto. §. 3. Rules observable. 1 AFter our meditation on the holy Trinity, Sect. I. a due a Rectus confessionis ordo poscebat, ut trinitati subjungeretur Ecclesia, tanqua habitatori domus sua: August. Enchir. To. 3. c. 56. order of confession requireth that we should think of the Church as the sacred Temple thereof, because his belief and confession is vain who is not of this Church: b Habere jam non potest Deum patrem qui Eccl●siam non habet matre, Cyp. de simp prael. tract. 3. nor can be possibly be a son of God, who is not of this Church. This is the pillar and ground c Evangeliii est columen fidei nostrae, non hominum authori●as. Iren●us. l. 3. c. 1. etc. of truth, 1. Tim. 3. 15. as bearing the light to direct men to salvation: the Keeper of the Oracles of God, Rome 3. 2. Rome 9 4. not that the truth of God is subjected to the authority of men, but because it useth man's ministry: the Gospel is not proved, but approved by the testimony and authority of the Church: in which it not so much receiveth, as it giveth the Church credit, and a sure mark of distinction. 2 Though we are to believe in God the Father, Son, and holy Ghost: we are to believe the Church, not in the Church, as God: we d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c believe an holy Catholic Church; we believe the chief pillars thereof the Prophets, and Apostles, we believe not in them as we do in the foundation Christ: we believe their words to be the infallible dictates of him in whom we believe and look for salvation. 3 The Catholic Church is a peculiar company of men predestinate to eternal life, e Ecclesia ex v●catione appellata est. August. in Rom. 1. called, and incorporated into Christ their head wherefore she is the body, Colos: 1. 18. f Grex D●i●, ovile D●i, etc. ib. the flock and shepherd of Christ: g Area dominica. Augustin de doct. Christ. l. 3. c. 34. the Lord's sloore which he came to purge, Math: 3. 12. his Vineyard and pleasant plant, Isay 5. the Ark in which we are saved, 1. Pet: 3. 21. h Sponsa & conjux Christi. August. ib. l. 1. c 11. the Spouse and sacred bride of Christ: the Temple of God, i Fo●s veritatis domicilium sidei, templum Dei. Lact. l. 4. fountain of truth, house of faith, and the holy City. 4 This Church, as God elected and redeemed, by the blood of his holy son Jesus, so he called her by his spirit working powerfully on the use of the word preached, and Sacraments administered: he sanctifieth her and governeth her: duly is she his: and therefore holy because his who maketh her so. Holy by Christ's imputed righteousness, and that which his spirit worketh in her: however black yet comely, Cant: 1. 5. an holy nation, a chosen people, 1. Pet: 2. 9 this holiness is inchoative in this life: k Gen. 30. 35. 39 she is now throughs many infirmities like Jacobs●lock ●lock at Padan Aram, all spotted, l Eph. 5 27. she shall be without spot or wrinkle in the life to come. 5. This Church is Catholic, or universal, in respect of 1. Time she hath been in all ages, God hath still, and will have his Church here, until the number of the elect being finished, she shall be triumphant in heaven. 2. Persons; in it are some of all sorts, conditions, and degrees, male and female, rich and poor, honourable and obscure: m Act. 10. 34. God is no respecter of persons though he set in order, and appoint the distinctions for, and with men. 3. She is Catholic in respect of place, because she is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas. To. 2. dict. & interp. q. 37. Populus Dei per omnes gentes. Aug. de Catec. rud. c. 3. Si sit ejus liber. spread over all the world, and gathered from all parts, under the Gospel. 4. Lastly, it is called Catholic, to distinguish it from particular congregations, or Churches of one denomination, as the Church of Jerusalem, Antioch, Corinth, England, France, etc. For the better understanding hereof consider these conclusions. 1. The Church of God in respect of her extent, is either Catholic or particular: Sect. 2. and every particular in every time and place, make the universal or Catholic, which in respect of the truth of doctrine by her held, is the house of God; but what ever part of any time falleth from this (in things fundamental and simply necessary to salvation) it ceaseth to be any true member of the Catholic Church: In respect of notes she is visibe, or invisible according to her several states: in respect of time, she hath denomination of the Church of the Old and New Testament, both which o 1 Cor. 10. 1, 2. Ephes. 2. 14. 15. 16. 20. 21. 1 Cor. 3. 11. agreeing in one foundation of faith and truth, and but one Church under several disciplines and covenants; in respect of state or place, she is either militant or triumphant, in that, under the cross, desiring to be removed, and to be with Christ: which we must not understand of the whole body of the Church, but only of that part which is on earth, which must in conformity to Christ be crucified to the world, and p Act. 14 22. Luk, 9 23, 24. through many afflictions enter into his glory: so was she prefigured in that q Exod. 3. 2. Horeb bush tiered but not consumed: & Israel in the wilderness beset with many difficulties, and hard encounters in the way to her promised rest. The second state shall be triumphant in heaven, the devil, sin, & death being absolutely conquered; and we in r Rev. 7. 9 11. long white robes, and palms in token of victory, praising God eternally. 2. Christ is the sole head of the Catholic Church: Christians are all s Ephes. 2. 20. fellow citizens with the Saints, and of the household of God, the Church is t Ephes. 5. 30. Colos. 1. 18. Christ●s body, and hath no head but him. 3. The Catholic Church here intended, consisteth of elect only: particular congregations consist of elect and hypocrites mixed, as the u Math. 13. 30. wheat and tares in one field; as the clean and unclean beasts in Noah's Ark: but that which is the house of God, living stones, are the elect only, prepared as the w 1 King. 6. 7. materials of the Temple, by the Gospel, the noise whereof shall x 1 Cor. 13. 8. not be heard in the life to come. 4. The elect are not ever actually members of this Church, though potentially they are: when Ananias replied, y Act. 9 13. Lord I have heard of this man how much evil he hath done— God said, he is a chosen vessel unto me—. Those that crucified Christ, though they were of the visible Church, yet were they not actually united thereto, till a Act. 2. 36. 41. hearing Peter's sermon 3000. souls were added to the Church, concerning whom he said, they had crucified Christ. 5. There is but one Catholic Church, though there are many parts thereof: as the Ocean is but one, though the parts thereof have several denominations, according to the several shores they wash, so is the Church: whether called English, French, Germane, etc. all make but one Church— b Cant. 6. 8. my dove is alone— my undefiled she is the only daughter of her mother, as there is only c Ephes. 4 4, 5, etc. one God, one Christ, one truth, one faith, one baptism; so one body of Christ united, and quickened, by one spirit, and in one head Christ. 6. Out of the Catholic Church d Hoc templum Dei quod si quis no intraverit, vel a quo si quis exiverit, ● spe vitae, ac salutis ater●ae alienus est, Lact. l. 4. c. ult. there is no salvation, because out of the true Church, which is Christ his body, Christ the head thereof cannot be, and therefore no faith to apprehend him there to salvation: it was prefigured in e Foris enim non esse ecclesiam manifestat Scripturae divinae sides, cum de sacramento paschae & agni, qui agnus Christum designabat, seriptum sit, in domo una comedeturquod item circa Raab, quae ipsa quoque typum portabat Ecclesiaeomnis qui exierit estium domus tuae soras, reus crit sibi: quo sacramento declaratur, in unam domum solam id est in ecclesiam victuros, & ab interitu mundi colligi oportere, etc. Rahabs' house, Josh. 2. 19 Whosoever shall go out of thy house into the street, his blood shall be upon his head: and in the Paschall lamb to be eaten in one house, none thereof might be carried out of the Church to any alien: The Lord added to the Church daily such as should be saved, Act. 2. 42. 7. A particular Church of any one denomination, may fail in some points of doctrine and manners, and yet continue a living member of the true Church if it fail not in fundamentals, and things simply necessary to salvation: for the light of truth hath its degrees with men, and so hath saving grace its intentions and remissions. The Moon in the wain is the same which we sometimes see in the full. The Church of Ephesus, lost her first love, Rev: 2. 4. The Church of Galatia was transported by false Apostles into some dangerous opinions, Gal: 1. etc. The Church of Israel in Eliahs' time had in a great part forsaken the very covenants of God, 1. King: 19 14. yet were there some names left, 7000. knees which had not bend to Baal. Now though no particular Church is exempt from the censure of the Catholic, yet a Church is not presently to be forsaken, by particular members thereof for some fowl blemishes, nor many wicked men therein, though we must know, that God sometimes for such things removeth the candlestick from certain places, as from those seven famous Churches of Asia. 'Tis not the place, but the Saints which make the Church. 8. Faith, Hope, and Charity, Cypr. l. 1. ep. 6. the Gospel truly preached, & the Sacraments rightly administered, are the best marks of a true Church. Lastly, let us observe these following rules. 1. Take heed of separating from the body of Christ, Sect. III. under any pretence however specious: Si quisquam ab Ec●lesia exi●ril reum sibi suturum, id est, ipsum sibi quod percat imputa●urum. ib. Cyp. quo supr. needs must he perish who g Hanc Ecclesiae unitatem qui non tenet, ten●re se sidem credit? qui Ecclesi● renilitur & resistit, in ecclesia se esse considit? Cyp. de simp. praelat. ●●act. 3. divideth from the head: divided members cannot live. h Sipotuit evadere qui extra ar cam Noë suit, & qui extra ecclesiam foris sucrit ●vadit ib. They could not in the deluge escape perishing, who were out of Noah's Ark, which was a type of the Church therein. 2. Take heed of spiritual pride and faction, these will cause thee to speak ill of those who are in authority, and at last to despise the sacred ordinances of the Church itself: these are the common breaths which blow the chaff out of the sloore. 3. Beware of contemning others: this same, Stand from me, I am holier than thou, hath lost the Church many a child in miserable schisms: humility is truly a secure virtue, wherein he that is well acquainted with himself, thinks no man worse than himself, and will not easily separate: 'tis pride (the devil's sin and dangerous influence) which makes divisions in the Church. 4. Learn to be holy thou that professest thyself a member of the Catholic Church; lest thou prove a cursed Cham in the ark; or appear like the guest without the wedding garment, like i Job 1. 6. the devil among God's Children: The holy have a singular comfort what ever they now suffer, they shall finally be joined to the triumphant Church of Christ in heaven. CHAP. VIII. §. 1. What the communion of Saints is, whereon it consisteth. consisteth. 2. Rules thereto appertaining. WE have considered the proprieties of God's Church: Sect. I. now we must take notice of her prerogatives, in the 1. communion of Saints, 2, Forgiveness of sins. 3. Resurrection of the body, 4. and life everlasting. 1. The communion of Saints is a participation of those goods in which all and only the Saints have interest. 2. This is either the communion they have with God, or which they have one with another. For the fi●st he saith, a 1. Joh. 1. 3. 6. truly our communion is with the Father, and with his Son Jesus Christ. This communion of the Saints with the Father, is in that, through Christ by the holy spirit, they are united unto him, and he dwelleth in them. Their communion with the Son, is in that they are b Rom. 8. 17. united to him, c Ephes. 5. 30. become his members, d Gal. 2. 20. Joh. 6. 53. 56. Rev. 3. 20. 1. Cor. 1. 9 Ephes. 3. 12. he liveth in them, guideth, governeth, protecteth, and comforteth them. He communicateth to them all the benefits of his merits and passion, so that they become as surely theirs for their justification as they are his: as 'tis written, we are made partakers of Christ, Heb: 3. 14. hereby we become coheires with him Rome 8. 17. This belongeth only to the Saints and true believers who walk as children of the light. 1. Job: 1. 6, 7. e Heb. 5. 9 who harken to him, and persevere unto the end. Heb: 3. 14. but Christ hath f 2. Cor. 6. 15. no communion with Infidels, Christ's communion with us, is 1. in nature, by his becoming ●lesh of our ●lesh. 2. by grace, and assumption of our persons, in a mystical union with him, answering to God for us, and so making us partakers of the divine nature. 2. Pet: 1. 4. 3. The perfection hereof shall be the translation of us into his glory; so certain as the truth of God; which is the reason why the Apostle pronounceth thereof as of a thing already past, Christ received ● us to the glory of God, Rome 15. 7. The first of these states relateth to the second, and the second to the last: as nature is subordinate to grace, and grace to glory: the first union causeth the following: we cannot have communion with him in his future glory if we have not in his present grace; nor could we ever have been united to him by grace, had not he first united himself to our nature, whereby he fulfilled the law▪ satisfied God's justice for us, and so the divine unction sloweth from the head to all the body. The holy Ghost worketh this union, by giving us faith and sanctification. This union is the most arct, and indivisible: he took on him our nature, into an hypostatical union with the deity: he joineth us to his mystical body, whereof he is the head, by the holy Ghost, he that is joined to the Lord, is one spirit with him, 1. Cor: 6. 17. 1. Cor: 12. 13. 1. Joh: 3, 24. 1. Joh: 4. 13. Rome 8. 11. Ephes: 4. 4. Hereby we are really sanctified in that measure which he appointeth every man to salvation: whereby he changeth our vile body, that it may be like unto his own glorious body, Phil: 3. 21. and even now g Rom. 8. 17. 18. suffereth with us, reckoning all that is done unto us, h Math. 25 35. as done unto himself: i 1. Cor. 1. 30. He becometh wisdom, righteousness, sanctification, and redemption unto us. He freeth us k Rom. 8. 1. from condemnation: l 1 Joh. 1. 6. purgeth us from all sin: maketh us walk according to his good spirit mortifying the works of the flesh. The communion of the holy Ghost, is a participation of his grace, by which he m Rom. 8. 9 1 Cor. 6. 11. 19 uniteth us to him, regenerateth, governeth, teacheth, Ephes. 3. 16. leadeth, comforteth us, witnesseth with our spirits, that we are the sons of God, Ephes. 1. 13, 14 helpeth our infirmities, intercedeth for us with unutterable groans, sealeth us up to the day of redemption, and uniteth us one with another. 3. Our communion one with another importeth. 1. an external communion and society of the Saints called and united in the body of the visible Church, by the ministry of the word and use of the Sacraments. 2. an internal conjunction, in which those whom God hath united in an external communion, are also by the holy Ghost united unto God, and one to another. By which they have mutually, and jointly. 1. The same right to adoption and sonship in God. 2. The same interest in Christ and all his merits. 3. The same faith and grace of justification. 4. The same right to salvation, life, and eternal glory. This communion is either of the living with the living, or of the living with the deceased Saints, present, or that which shall be in the life to come in the Church triumphant, which shall be the most complete and excellent part thereof. This is the first prerogative which the God of unity bestoweth on his Church, that her true members hold an happy unity in Christ, and a sweet and comfortable fellowship one with another: for we being many, n 1 Cor. 10. 17. 1 Cor. 12. 11, 12, etc. are partakers of one bread, and one body, by one Spirit: we are all baptised into one body, here is our happiness in unity, without which there is neither happiness, nor life: the most excellent part, o Si perseverat in corpore— juul sus● corpor●, nec sibi videt. Chrys, ser. 132. the eye divided from the body cannot see: communion must needs be happy where God uniteth▪ we have now in that spirit which uniteth us, a communion with the souls in heaven, and p Phil. 3. 21. have our conversation there, though but imperfectly, but when we also are perfect, it shall be a most excellent state: the more holy and wise we are, the more divine is our fellowship, which is only between the good and wise, when Peter, James, and John, saw Moses and Elias, (but two glorified Saints) in our Saviour's transfiguration, ravished in spirit they cried out, 'tis q Math. 17. 4. good for us to be here, let us build here: why said they not so before, being with Christ? Alas there appeared in him before this only the form of a servant, and r Isay 53. 3. man of sorrows— no beauty that we should desire in him: but now some beams of his glory broke through the cloud of his humanity. When Moses and Elias lived on earth, they were of no such esteem: there is not that poor despised Saint, whose presence now seemeth irksome to the worldly prosperous man, but he shall be most aimiable in our perfect communion in the li●e to come. Society of man is excellent, what were the world to a man alone? But he that said, 'tis not good for man (in the state of innocency) to be alone, reserved the best society to the state of glory, the best life: excellent is that communion which we now have in this imperfect state for as much as we are united in one spirit, faith and doctrine, we have s Act. 4. 32. Gal. 6. 10. like affections, love each other, assist each other, as in things external, so specially by t Act. 12. 5. mutual prayers: yea the Angels of heaven rejoice at a sinner's conversion, because they hold communion with us under one head: and no wonder; for if the humane soul, which is but a ●inite creature; can give so much unity and sense to every member of the body, as to make them have a mutual sympathy, care, and love; how much more shall the spirit of an infinite God, give these to all those which he uniteth in Christ? But if so excellent be this communion to us now in this mortal life and state of imperfection, what think ye, shall it be when thi● u 1. Cor. 15. 5. corruptible hath puton iucorruption, and God shall be all in all? And believing this why should I doubt of our knowing one another in the world to come? To him that believeth this comfortable Article of Faith, Sect. II. these following rules are necessary. 1 Love all men for God's sake: If there be w Phil. 2. 1, 2. any consolation in Christ, if any comfort of love, if any fellowship of the spirit (saith the Apostle) fulfil my joy, that ye be like minded, having the same love, being of one accord of one mind; let nothing be done through strife: If ye have any part in the communion of Saints x Ephes. 4. 3. 4. hold the unity of the spirit in the bond of peace: if there be envy, malice, contentions, schisms, factions, and discords, 'tis an ill sign of your interest in this holy communion: God's sons are peaceable, all that are guided by his spirit, who is Love, love and care for each other, as the members of the body mutually defend, and hide the blemishes of their fellows. 2. Be compassionate: if one member suffer, all grieve, because they are animated by one soul: and is it possible that any man should make himself believe that the spirit of Jesus hath quickened him, who not only remembreth not, but maliciously promoteth the affliction of Joseph. 3 y Heb. 10. 25. Forsake not holy assemblies, where God's word soundeth, and his honour dwelleth. 'Tis a delusion of Satan, who advanceth his throne most in our divisions, which maketh men prefer z Solitarias preces venerandae congregationi aentferri. Pet. Chrysolq. s. private prayers, and exercises, before the venerable public. 4 Unite to holy societies, and with draw from evil company, 'tis very dangerous to have society with the wicked: a 2 Chron. 19 2. Jehoshaphat found it so: what makest thou in the way to Egypt, said the Prophet. The wisest solomon's hazards were from evil company▪ have b Ephes. 5. 7. no fellowship with them, saith the Apostle. In the society of the holy there is good, even to the wicked sometimes for their sakes: c Genes. 39 3. Potiphers house prospered, for one good joseph's▪ sake: the d Act. 27. 24. ships company were saved for one Paul: how much more are the Saints advantaged by their holy communion? Begin thy heaven on earth, having society and communion with the Saints here, or thou shalt never have the happiness thereof hereafter. 5 Be thou holy, if thou wilt be of this society: you know in worldly leagues, 'tis parity of manners which begeteeths amity; like loves his like, get on the wedding garment if thou wilt rejoice with the invited: e 1 Joh. 1. 6. If we say we have fellowship with him, and walk in darkness, we lie, and do not know the truth. Saul among the Prophets became a proverb of a prodigy. The f Ezra. 2. 59 Nethanims joined themselves to Israel, but when they returned they could not find their pedigrees, and therefore were diffranchised, as hypocrites shall be from the elect: there's no admission of g Rev. 21. 27. any thing unclean into heaven: no wealth can purchase entrance, but only sanctity: if Simon had the Indies to mortgage he could not enter. 6. Let it comfort thee in thy sufferings: fear not: they are more with thee then against thee: in every distress thou partakest of the h Rev. 8. 3. 4. sweet odours ascending up into God's holy presence, the prayers of the Saints: if one Moses by standing in the gap could divert the plague raging among the people, what shall not many thousands do for one afflicted man? We will go with you (said they in the prophecy) i Zach. 8. 23. for we have heard that God is with you: k Genes. 21. 22. God is with thee in all that thou dost, said Abimelech and Phicol to Abraham: therefore they thought themselves happy to have a covenant with him: what ever thou sufferest, they share with thee, and intercede for thee. CHAP. IX. Concerning Remission of Sins. §. 1. Of the necessity hereof, to whom it belongeth, it is the sum of the Gospel. §. 2. Rules hereto appertaining. THE second benefit which God bestoweth on his Church is remission of sins: which is a free pardon of all their transgressions, Sect. I. so that God will never impute them, remember, or charge them upon any of those who are justified by faith in Christ. This is an article of great necessity, to be believed, for what could communion avail us, if a free remission of our sins did not acquit us of a due condemnation? Without this what could we be but a wretched condemned society? What ever we else believe concerning Christ the Saviour, without this we were no better than excluded Virgins with oylelesse lamps, than Judas amongst the Apostles, sons of perdition. This remission is when God forgiveth faults and punishments, neither imputing the one, nor executing the other: not only some sins, but all; as 'tis written, a Ma●h. 7. 19 Thou wilt cast all their sins into the depth of the sea. and Psal. 103. 3. Who forgiveth all thy iniquities, who healeth all thy diseases. 'Tis true that sometimes the chastisement lasteth longer than the imputation of the fault: so when the Prophet had said to David repenting b 2 Sam. 12. 13. the Lord hath put away thy sin: yet he could not prevail for the life of his child, neither did the sword depart from his house: v. 10. but this was a fatherly correction, an healing, not a punishment, and David confessed as much, c Psal. 119. 71. 'tis good for me that I have been in trouble: and it standeth good by reason, that God remitteth all sins if any: for seeing he that breaketh any one commandment, is d Jam. 2. 10. guilty of all, if God retained any one sin unremitted, the whole debt must be charged upon the sinner. This was that which Christ declared to Simon in the parable of the two e Luk. 7. 41. debtors, one owed 50. the other 500 pence, and when neither had to pay the creditor equally forgave both. 2. This benefit is peculiar to the elect, the Church: f Isai. 33. 24. the people that dwell therein, shall have their iniquities forgiven: they only are g Isay 62. 12. the redeemed of the Lord: all others out of Christ are in the gall of bitterness, having no part nor fellowship herein: h Act. 4. 12. there is no other name under heavenby which we can be saved: i Rom. 4. 25. he was delivered for our offences: k 1. Pet. 1. 18. by his blood we are redeemed, the Paschall lamb belongeth only to this house: herein however the grace of God is given in divers measures, remission of sins is l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Catech. 1. equally bestowed on all the Saints. 3. This great benefit is the sum of the Gospel, m Luk. 1. 77. proclaimed by John Baptist; n Luk. 24 47. Act. 13. 38. given in charge to be preached to all; for this cause, God sent his only Son into the world, o Act. 5. 31. to be a Prince and a Saviour, to give repentance and remission of sins: in him we have redemption through his blood the forgiveness of sins. Sect. II. To this point appertain these rules. 1. That we despair not in respect of the greatness of our sins: how great soever it be, it is far less than the infinite merit of Jesus Christ, p 1. Joh. 1. 6. whose blood cleanseth us from all sins: though your sins be as scarlet (twice died in original and actual transgression,) q Esay 1. 18. they shall be white as snow: there were many who went out of Christ's presence very happy, some restored to sight, some to hearing, some to health, some dispossessed of unclean spirits, some restored to life: 'twas true of him what was said of Caesar, r Neminem tristem dimisit. he sent none away sad (the young s Math. 19 22. rich man's own fault, dismissed him so) but none more happy than her that heard, t Luk. 7. 48. 50. go in peace thy sins are forgiven thee: let the spirit of truth say only this to my soul, and in spite of death, I will sing my nune dimittis, u Luk. 2. 29. Lord now lettest thou thy servant depart in peace, securely may he dare Death and Hell (Death w 1. Cor. 15. 55. 57 where is thy sting, Hell where is thy victory) who can indeed say, Thanks be unto God which giveth us victory through our Lord Jesus Christ. 2. Confess and repent thee of all thy sins, that is, forsake them and thou shalt find mercy: if thou x Prov. 28. 13. 1. Joh. 1. 8, 9 Jer. 2. 35. hidest them under any pretence of merit, or pleading not guilty, thou canst not prosper. y Non dicit familia tua, Sana sum, sed, Sana me Domine. Ambr. de. poen. l. 1. c. 6. God's family saith not I am whole, but heal me O Lord, and I shall be whole, repentance is the second table after the shipwreck of our souls: we read that Peter after his fall repent: z Lego quod slevit, non lego quod satisfecit. we read he wept, we read not that he satisfied: repentance is no cause, a Act 3. 19 Mark. 1. 15. but a condition of our pardon, b Luk. 24. 47. Luk. 13. 3. 5. without which it cannot be obtained: because c Nehem. 9 33. God is just as well d Exod. 34. 6. as merciful: if God should forgive before we repent, it were approbation of the fact rather than mercy, nor could it stand with his justice. This repentance is 1. in e Lam. 3. 40. knowledge of our sin f Jerem. 26. 13. without which we cannot repent: therefore David prayeth g Psal. 13. 4. Lord open mine eyes that I sheep not in death: it is a fearful h Iraest Dei non intelligere delicta ne sequatur p●enitentia. primus felicitatis gralus est non delinquere: secundus delicta cognoscere: illic currit innocentia integra, & illibata quae servet: hic succedit medela quae sanct. Cypr. l. 1. ep. 1. judgement of God not to know our sins that we may repent. The first degree of happiness, is not to sin; the second, to know our sins, there in entire innocency to save, here followeth the medicine to heal. 2. In hearty sorrow for all our sins, without which we do not repent. 3. In a constant i Dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ex delicti confession, sed ex animi de mutatione. Tertul. adv. Marc. l. 2. c. 42. change of the mind, purpose to sin no more, and k Penit●ntia ergo non verbis agenda est, sed actu Ambr. ad cor. virg. c. 8. (Si sit ejus.) forsaking our evil ways, 'tis not only in saying God be merciful to me, but in turning to him, that he may show mercy, who had not had any Saint, had he not pardoned sinners; therefore the Prophet bids us search and try our ways & turn again unto the Lord. 3. Apply the word of God home to thy conscience that thou mayst understand thy sin and misery coming on thee, and be touched at heart, as Peter's hearers were, Act: 2. 37. 4. Pray earnestly to God to take away the stony heart, l Lam. 3. 40. which hindereth thy repentance and the comfortable effects thereof; m Genes. 29. 8. this lieth like the cover on the wells mouth at Padan Aram till it be roled away, the flocks cannot be watered: the rocks at Horeb could not yield a drop of water, till the rod of God smote it: nor can man's harder heart, one tear of faithful repentance, until God touch it. 5. Beware of living in, or relapsing into any known sin, lest the n 2 Pet. 2. 20. end be worse than the beginning: in such case it had been better for thee, not to have known the way of righteousness, then after the knowledge thereof, to returue with the dog to the vomit. 6. Be sure thou forgive: 'tis the o Math. 6. 14. 15. condition of remission of thy sin, which Christ annexeth to thy petition for forgiveness (as we forgive them that trespass against us) and repeateth it, to teach us the necessity thereof: for if we forgive them their trespasses, your heavenly father will also forgive you: but if ye forgive not ●neither will your father forgive your trespasses: malice is strange fire which never came from heaven; no sacrifice of prayer can be acceptable therewith be resolved then (seeing thy daily infirmities put thee upon a daily ask mercy) to show it, that thou mayst find it: that thou be not with the evil servant (who would receive but p Math. 18. 28. 34. show no pity) delivered to the tormentors for the exaction of that which thou canst never satisfy. A Prayer for repentance and remission of sins. O Lord God of mercy and compassion, slow to anger, and more ready to forgive, than we can be to beg pardon: forgive us all our sins which we have at any time committed, in thought, word, or action: give us hearts to consent and obey, that thou mayst be pleased, (according to thine own gracious promise) to make our scarlet sins, white as snow: to take away those filthy habits where with we are naturally clothed, and to put us on the robe of Christ's innocency: give us hearty and unfeigned repentance of all our sins, that we may abandon all our evil, vain, and unprofitable ways, whereby we have provoked thy wrath against our own souls. Seal up our pardon by the certain testimony of thy spirit of truth which cannot deceive, in a comfortable peace of conscience, and assurance of our reconciliation by the merits of our Lord Jesus. Give us security on the second table of repentance, who have unhappily let go the first of innocency: As thou hast in the precious blood of thy dear son Jesus, canceled the hand writing of ordinances which was against us, fastening them on his cross; so accomplish thine own mercy, cancelling them to the sense of our consciences, by a certain assurance of our salvation: that the stings of death may not afflict us, nor the gates of hell ever prevail against us: but that our sins being covered, and no more imputed to us, we may cheerfully, thankfully, and holily, live before thee, to thy glory, the good example of of others and the assurance of our own hearts before thee, that tho●● (who hast in some measure sanctified) hast also freely and fully pardoned us: Lord answer unto our souls with good and comfortable words, through Jesus Christ our Lord and only Saviour. AMEN. CHAP. X. §. 1. Of the resurrection from the dead. §. 2. How the truth thereof may appear. §. 3. What we are to make of the meditation hereof. 1 THe third benefit of the Church shall be the Resurrection from the dead: in the first Adam all dye, Sect. I. in the second all live: hope of a joyful resurrection is the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril. catech. 18. root of all good works, Act: 24. 15. 16. Act: 26. 6, 7. 2. It is necessary that sin which brought death into the world like a viperous brood, eating through its mother's bowels) should be destroyed by death: and as necessary, that sins kingdom so ended, all should rise again, that they may come to judgement. 3. Resurrection is of the dead body of man: for first, death is not only a bare negation, but a privation of life (so dead, and liveless differ) that only which had life, and after died, rises again. Secondly there are two sorts of dead bodies: the first sine potentiâ ad vitam, without possibilitae of rising again so beasts die, never to live again: or in potentiâ ad vitam, in ability once to rise again, by the power of God so determining it: so man dyeth and shall assuredly rise again: all men, elect, and reprobates, shall come from death, as b Gen. 40. 20. Pharaohs two servants from their prison, one to honour, the other to execution: some to the joys of heaven, eternal blessedness of body and soul: the other to endless c Dan. 12. 2. Joh. 5 29. shame, and unspeakable torments in hell sire, with the Devil and his Angels. 4. The same * Pessimus Saturninus dixit, animae salutem esse, etc. Irenae. body which dyeth, shall be raised again: the same substance d 1. Cor. 15. 38 as the grain of corn: as God giveth every seed his own body: so Job saith, e Joh 19 26. 27. he shall see his Redeemer with the same eyes: so they shall see Christ come to judge, who f Rev. 1. 7. Phil. 3. 20. pierced him, only the Saint shall change for glory and immortality. 5. In the resurrection God will send out g Math. 13. 41. his Angels, his harvesters to gather the elect from all parts. The last trump shall blow, the graves open, and sea & land give up their dead: it was showed in the Prophet's vision, Ezek: 47. 2. 3. etc. the dry bones lay scattered up and down the fields, when the power of the Almighty breathed on them, the sinews and flesh came upon them, the skin covered them, and they lived: so shall it be in the resurrection of the dead. The power of God who made us all of dust, and infused a living soul into every one of us, will then h 1 Thes. 4. 14. bring back every soul into his own body: and so Christ who is the resurrection and the life will convent them, and set them before him in judgement who now sleep in death. i Rom. 8. 11. He that raised Jesus from the dead, shall also quicken our mortal bodies. The truth hereof may appear. 1. From the word of God evidently testifying the same, Job: 19 20. Isai: 26. 19 Dan: 12. 2. 1. Cor: 15. 1. Thes: 4. Joh: 5. 28. 29. The Apostle proveth it from divers grounds, as the preaching of the Gospel and our believing, which otherwise were vain: but so great and powerful an evidence of God's spirit cannot be vain. From the communion we have with Christ who is k Per etc. salvatoris nostri Christi resurrectionem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. q. & resp. ad Gr. risen (for we are indeed his members, l Ephes. 5. 30. flesh of his flesh, and bone of his bone: he is the first fruits of the dead. Now in his manhood is our flesh and blood glorified: where he lives we live; as he hath begun we shall follow) from the comparision of the first and second Adam— m 1. Cor, 15. 21. 22. as in Adam all dye, even so in Christ shall all be made alive: from the power of Christ n Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to subdue all things:— from the earnest of the spirit dwelling in us Rome 8. 11. If the spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall quicken your mortal bodies by the spirit that dwelleth in you: by the universality of Christ's kingdom, to which all must be subdued. Ephes: 1. 14. The same is proved from the blessedness of the dead, Rev: 14. 13. as also from that Christ saith, God is the God of the living, not of the dead, Math: 22. 31. 32. 2. The truth hereof may appear from the consents even of the prudent o Vid. Virg. Aeneid. lib. 6. H ● omnes ubi mille rotam volvere per annes, Laetheum a● sluvium deus avocat agmin● magno & incipiant in corpora velle ●reverti. veniet iterum qui nos in lu●●m reponet dies. Senec. ep. 36. heathen: much more of all the Saints seeking another city, Heb: 11. 3. From the wisdom of God▪ which cannot be frustrate: now in vain had he made man in his own image had it been to perish with so shore a life. 4. From the justice of God: if the body should not rise again then that which had sinned with the soul, should not also p Philosophi etc. illi quidem qui di●unt ani 〈…〉 esse: non sa●is mulcere me 〈◊〉 sunt cum exparte me redimunt. nam quae potest esse gratia, ubi non totus evasi. quae vita si in me opus Dei occidat. quae justitia si natur● finis mors sit err●nti, & justo vitae communis. Ambros. de sid resur. c. 31. suffer with it: the blasphemous mouth, which hath so highly dishonoured ●●od; the railers' tongue, which hath wounded the innocent; the lying lips; the thievish and murderous hands, the mischievous head which hath been a full storehouse of pernicious inventions, for heresies, schisms, seditions, ravage and oppression should escape the power of justice, and eternally sleep in the dust, without any sense of evil, as securely as if they had never been stained with confederacy in sin: a thought so vain, as that the conscience of an heathen could not admit it, and can we think that the poor afflicted, and tortured bodies of the Martyrs, bearing life and death the q Gal. 6. 17. marks of the Lord Jesus, shall never live again and see a time of refreshing? Certainly justice must needs put great difference between the wicked and the just, and it must be true which God saith, r 2. Cor. 5. 10. We must all appear before the tribunal of Christ, that every man may receive * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. in his body, according to that which he hath done whether good or evil. 5. From the power of God with whom s Rom. 4. 7. Luk. 18. 2 all things are possible: he that made all of nothing, cannot he raise the dead? He that created cannot he change creatures? He made the dust of the earth of nothing, and man out of that dust, t Idoncus est reficere qui fecit. Tertul and is his arm shortened, so that he cannot repair who made of nothing: u Considera authorem, & tollc dubitation●m. consider the agent and take away all doubting. Some instances (as praeludiums of the general resurrection) Christ made, to assure us, that he that raised the Ruler's daughter, the widow's son, Lazarus, and others appearing at his own resurrection, could, and would according to his promise, raise us also. He gave the Apostles (themselves then subject to mortality) power to raise the dead, w Act. 9 40. Tabytha and x Act. 20. 10. Eutichus were examples, and shall not he who gave others this power, be able himself to do the same? He made Aaron's withered rod, as it were, rise again from the dead, and y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Cyril. Catec. 18. shall not he raise Aaron himself. 6. From the common course of nature, which is God's ordinary power: the seed is sowed, lieth long under winter clouds, except it corrupt it remaineth alone, but by a kind of yearly death and resurrection, every seed bringing forth its own body; that, which without such changes, could have lasted but few years, continueth to the use of man, since the creation unto this present. 7. Lastly, from the consciences of the most obstinate unbelievers, tell me, Atheist, if there be nothing after death, why art thou so afraid to die? Of these things we are to make these uses. 1. It must teach us to be afraid to sin, Sect. III. death cannot conceal thee, thou must rise again: Cain, Judas, Dives would think themselves happy, if with a thousand thousand deaths, they could but once die to live no more: it is a great part of the reprobates torment, that he cannot die, but must be raised to an eternal torment of body and soul. 2 To be comforted against all pressures and calamities of this life, persecutions, imprisonments, sickness, sorrow, contempt, death: it shall not be long (be an impious, and ingrateful world nover so malicious) before a joyful resurrection shall assert, and acquit thee from all these grievances. 3. To use the deceased Saints bodies with humane and holy reverence; not to handle them despicably, whom God will once glorify. 4. To make death familiar to us by frequent meditation on our resurrection from the dead: fear not death, seeing thou shalt certainly rise again: there shall be incorruption, glory, and immortality. See Psal. 16. 9, 10. 2 Cor. 5. 1. 5. Not z 1. Thes. 4. 13. to sorrow as men without hope for them that sleep in Christ: remember they shall rise again: a Joh. 11. 25. 26. This was the very argument wherewith Christ (who showed his sympathy at Lazarus grave, weeping with the living, if not for the dead) allayed the sorrow of Mary and Martha, and comforted them in their tears— I am the resurrection, and the life: he that believeth in me, if he were dead, shall live— CHAP. XI. Concerning life everlasting. §. 1. What life everlasting is. §. 2. Wherein the happiness thereof consisteth. consisteth. 3. What rules of practice we are to hold concerning the same. 1 WE are in the last place to believe that which is the end of faith the salvation of our souls, Sect. I. life everlasting: necessarily inserted, as the Corônis, and finishing the articles of our belief: why else should we believe our resurrection or any other article, but that in believing all the Gospel, we shall have eternal life? 2. The life of man, is that act of body and soul united, whereby he liveth: life in general is either uncreated, (which is the Godhead, living of, and by himself, and giving life to all living) this is incommunicable to any creature, created life is that which is in, and by another's power, as 'tis written, a Act. 17 28. in him we live, move, and have our being: the life of man is either natural; in this world sustained by such means as God hath thereto appointed: or spiritual which is our union with Christ, inchoate here, to be perfected in the world to come, where we shall have b Rev. 21. 23. Rev. 22. 5. no more need of any of the creatures to sustain us: we have need for the present of the word and Sacraments to support our life of grace, but there c 1 Cor. 15. God will be all in all: all good, all happiness, d 1 King. 6. 7. no noise of hammer was heard in Solomon's Temple when it was raising, all was prepared before: so here shall be no noise of prophecy, or preachching, that shall e 1 Cor. 13. 8. cease: God will be our illumination, preservation, joy, and life, Rev: 21. 22. and in this life desire is never satisfied, but there is the f Rev. 22. 2. tree of life, Christ Jesus, in the midst of the heavenly Paradise giving life to all, and shilling all with such absolute blessedness, that if all the joys on earth, and an abstract thereof were present, we could no more desire them, than a prudent man could children's rattles, Paul regenerate counted g Phil. 3. all things vile and worthless in respect of Christ; how much more shall the glorified? As the Sun eclipseth or obscureth all inferior light, so do the heavenly, all secular joys, which like h 2 King. 2. 19 Eliahs' mantle fall off, in our ascension to the things which are above. Our blessedness in this eternal life shall consist in 1. An absolute freedom from all wants spiritual and bodily. There shall be no ignorance of that we should know, no unbelief, Sect. II. no diffidence in the mercy of God, no servile fear, no envy, anger, lust, corrupt affection: no sickness, pain, want, violence, oppression, injury, no sin, sorrow, or effect of sin. 2. Perfect knowledge of God: Moses could see only his back parts: we see the effects of his wisdom, power, and goodness, the essence itself is incomprehensible: we see now i Cor. 13. 12. but in part; there we shall see face to face, k 1 Joh. 3. 2. as he is: that is, as much as we can be capable of. 3. Perfect love of God, for his own sake; without measure, because we shall know him as he is most amiable. 4. An absolute and perpetual l Heb. 4. 9 Sabbath: we keep one now every seaventh day, and at best we fail in our sanctification thereof: but there shall be all holy, souls and bodies; yet shall not our life be merely contemplative, and inactive, nor servile, but eternally spent in the service of God, without lassitude, or irksomeness, which was prefigured in m Math. 12. 5. Priest's officiating on the Sabbath without violation of the holy rest. 5. n Phil. 3. 21. Glory of bodies and souls reunited: incorruption, immortality, spiritual and divine life shall o Dan. 12. 2. 3. shine on us, as on Christ p Math. 17. in his transfiguration; all corruptible qualities being put off: and if the now visible parts of the heavens are free from corruption; how much more shall man in his glorious liberty, seeing heaven and earth were made for him? When Christ ascended, no corporal weight hindered him: when Elias began to be changed, q 2 King. 2. 11. He ascended into a Chariot of fire, no elementary gravity hindered him: so shall our bodies be freed from the burden of first and second qualities, and all seeds of natural corruption, and made active to move in God's service, without let. 6. Unspeakable r Psal. 16. 11. joy in the presence of God, and union with Christ: whatsoever we here enjoy, or rejoice in, is but imperfect and transitory; there's ever some evil s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. Eam quippe vitam aeternam dicimus, ubi est sive fine felicitas. Aug. de Civit. De 1. l. 6. c. 12. mixed with our present good; some fear of losing, or unexpected bitterness in possessing; but there shall be perfect, and absolute joy without any mixture of evil to blast it. Eternal life is t Tota simul & jucundissima posscssie, etc. Aquin. 1. q. 10. 1. ex Boët. 5. de Conf an entire and most pleasant possession of all good: an unchangeable, eternal, real, true, perfect blessedresse, which after millions of years expired, shall be as far from ending as at the first: if we think of more millions of ages then there have been minutes since time began; yet if they were ever to end, the expectation of a long deferred end, must leave joy less absolute: time wasteth what ere we suffer, enjoy, or do: u Hoc ipsum qd dicto quod seri bitur, quod religo de vita mea tollitur: quot puncta Notarii tot mcorum dam na sunt temporum Hieron. l. 2. ep. nlt. Heliod. this which I write, dictate, or peruse, is taken from my life: but eternity is infinite, and therefore w— Solidum existimandum est cui vihil decedere, i. l perfectum cui nihil possit accedere. Lactan. l. 1. c. 3. nothing can be added, or taken from it, it being perfect: when Paul was taken up into heaven, he heard and saw, but things unutterable, 1. Cor 12. 4. eye hath not seen, nor ear heard, nor can the heart of man apprehend for present, the things which God hath prepared for them that love him, 1. Cor: 2. 9 Isai: 64. 4. 'tis easier to say what heaven is not, than what it is: 'tis not like this wretched world: the most secure & best condition of this life, is far short of the least joy therein: there shall be no more evil to embitter or discompose our happy souls. God shall wipe all tears from our eyes: there shall be no more fear of death, nor bitter parting of dear friends▪ no privation of any good, nor sense of evil: x Unde nemo exit amicus, quo nemo admittitur inimicus. Aug. in Psal. 67. hither no enemy is admitted, hence no friend departeth. The Rules we are here to practise, are, 1. Sect. III. Labour for true faith apprehending Christ, he only is the way; none can come to the Father, but through him: y Joh 11. 26. Whosoever believeth in him, shall not perish, but have everlasting life, Joh: 3. 16. 2. Be holy if ever thou meanest to arrive here: no unclean thing can enter, Rev: 21. 27. Heb: 12. 14. 1. Cor: 6. 9 10. Math. 5. 8. when the rich man asked Christ, z Math. 19 16. what good thing shall I do, that I may eternally live? He replied— keep the commandments▪ holiness is a Via regni non causa regnandi. Bernard. the way to eternally life. 3. Endure afflictions patiently: our b 2. Cor. 4. 17. momentary afflictions shall cause a far more happy weight of eternal glory in the life to come. 4. c Colos 3. 1. Set thy affections on things above, and learn an holy contempt of this world, the fashion whereof continually changeth: that is true life which is unchangeably blessed: the most pleasant temporal life compared herewith is not to be reckoned life. 5. Here take comfort in all present distresses: joy shall come: when Joseph had made himself known to his brethren, the joy was so great that it pleased Pharaoh and all his servants, Genes: 45. 16. how d Debes prae amore hujus ver● vitae, etiam desolatam te putare in hoc seculo inquanta libet cjus felicitate verseris: nam sicut est illa vera vita in cujus comparatione utique ista quae multum amatur, quamlibet jucunda, atque producta sit, nec vita dicenda est. Aug. ep. 121. c 2 Intt. great shall the joy be when all the Saints that ever have been, shall meet together in the court of the king of glory, and Christ shall manifest himself unto us? If John Baptist not seeing Christ, with his bodily eyes, did yet e Lu. 1. 41. spring in his mother's womb at the salutation of the blessed Virgin; how shall we rejoice, when we come, not only to see him face to face, but to be fully and eternally united, to him? f 1. King. ●. 40. At Solomon's coronation there was such joy as that the earth range with the sound of them: but how unspeakable shall our rejoicing be, when Christ, our peace, shall appear in his kingdom of glory, of which shall be no end? Certainly no wise and considering man looketh on any worldly joy, otherwise then on a dream, and soon vanishing vision: but here shall be an interminable joy, which no sorrow shall ever interrupt, no time or age end: As the Psalmist saith of g Psal. 87. 8. Jerusalem, many excellent things are spoken of thee, O city of God: yet as the Queen of Sheba said of Solomon's magnificence, I may of this life— h 1. King. 10. 7 half was not told me. Comfort thyself in all pressures of life and death: what ever thou now canst suffer, can be but short, but the happiness of the life to come shall be eternal. The Prayer. O Lord God Almighty, the resurrection and life of all them that believe in thee, strengthen our faith, and comfort us in all our present sorrows and decays, with a lively and full assurance, that in the ruin and dissolution of these earthly tabernacles, thou wilt repair us to eternal incorruption and glory, by the same power of thy quickening spirit, which raised up our Lord Jesus, the first fruits of the dead. Give us a part in the first resurrection from the death of sin, unto the life of righteousness, that the second death may have no power over us. Give us grace to evercome all the messengers of Satan, and the sinful corruptions of flesh and blood, which fight in us against our own souls that we may triumph and rest secure in the victory of our faith, that the gates of hell, & powers of death shall never prevail against us, give us that purity of heart and sanctity of life, wherewith thou here preparest all those, whom thou wilt hereafter perfect with glory and eternal salvation: Give us firm hope for the Anchor of our soul, which in the fiercest rages that afflict our present life, may lay sure and steadfast hold on the land of the living, entering into that which is within the veil, whither the forerunner Christ Jesus is for us entered: Give us patience to ●eare all our present wants and greivances with that cheerfulness, which becometh those who are confident, that thou who hast laid up the crown of life for them, wilt never fail them nor forsake them: let it be a sure and never fading comfort to us, a strong consolation for us (who have fled for refuge to lay hold upon the hope set before us by thy own word the Gospel) when the sorrows and terrors of death arrest us, and at our last gasp, that our Lord Jesus died and rose again to abolish death, and bring life and immortality to light, to purchase eternal glory for us; ●nd that our death is but a short passage to blessedness, the gates of everlasting life, and the sorrows thereof but an entrance into eternal joys, and true, endless, and unspeakable happiness, through Jesus Christ our Lord. AMEN. CHAP. XII. Concerning Prayer. §. 1. What, and how necessary it is. §. 2. The conditions thereof. §. 3. Motive to the earnest practice hereof. §. 4. Rules hereto belonging. 1 WE have considered those things which we are to believe, Sect. I. that we may be saved; we are next to consider those things which we must do to God's honour, our consolation, and assurance that our faith is sound: seeing that not not every one that saith Lord Lord shall be saved, but a Math. 7. 21. he that doth the will of God. 2. The things which we must do are comprehended in the Law, the first table whereof cencerneth our duty to God, the second, our duty to man: Among our duties to God, prayer is one of the chief. 3. Prayer is a divine worship, wherein we speak to God, in true humility and devotion of the heart, according to his will, in true faith, fervency of the spirit, through the merit and mediation of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in mort. Julit. begging the things we want, deprecating that we fear, d Ephes. 6. 18. interceding for others, or e 1 Tim. 2. 1. giving thanks for that we or others have received. It is a f August. in Ps. 85. Oratio iva est locutio ad Deum: quando legis, Deus ●ibi loquitur, etc. Oratio est colloqui●em ●um Deo. Chrys. in Gen, 30. homil. colloquy of the soul with its Creator: when we read or hear his oracles, the holy Scriptures, he speaketh to us: when we pray we speak to him. 'Tis a kind of refluous grace, which he only giveth, who giveth the spirit of prayer, helping g Rom. 8. our infirmities, who know not what to pray as we ought: it is a Postilion for heaven passing between God and man; arriving in the moment 'tis sent out: nay h Isay 65. 24. before we speak he will answer, and while we are speaking, hear, who knows all our wants before we ask: it is the Dove of the soul's Ark, going and returning till it bring assurance of peace: it is the i Quam multi eum sonant voce & cord multi su●● Aug. in Psal. 119. ascension of the mind to God, without which, bended knees, out spread hands, and eyes lifted up, the most decent and devout gestures with the most excellent compture and composure of words, are but worthless shells of religion, and vain drawing near to God with our lips, the heart being far from him. k Oratio cordis est non labiorii. The fervent intention of mind, the silent language of the heart, God heareth without any voice uttered: l Exod. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Er. Naz. Orat. 15. when Moses was in an exigent at the red sea, we read of no vocal prayer, yet God said— wherefore criest thou unto me? 'Tis better pray in silence, then in attention of mind. God heareth the heart: what can loud words avail where that is mute? 4. He that will walk with God, must often pray, and hear▪ prayer like jacob's ladder, lands thee in heaven, and sets thee in God's presence: and the foot thereof is in humility. m Sicut enim superbi a omnium sons malorum est, ita humilitas cunctarum origo virtutum. Chrys. in Math. hom. 15.— humilitate suppositâ, tutissim● cuncta alia superponit aedificans● hac verò subducta, etiamsi ad ipsum usque coelum conversationis sublimitatem pervenias, simul omninò— in finem pessimum relabuntur. ib. The foundation of all virtue, without which, whatsoever, and how high soever is built, is but magnificent confusion: Pride cast the apostate Angels from heaume; how easily shall it keep the presuming Pharisee thence? The Publican going home justified, only as a self condemning sinner, not worthy, nor daring to lift up his eyes to heaven, but crying God be merciful to me a sinner, showeth humility to be a safe virtue. 5. God's spirit inditeth and giveth audience to our prayers. This is confidence we have in him, n 1 Joh. 5. 14. if we ask any thing according to his will, he heareth us: prayer is a divine antidote and remedy against the venom of sin; grounded on God's promises; extracted and gathered out of the Eden of his word, whence we must collect both laws to form, and matter to furnish our prayers, if we will be heard: some think 'tis enough to say the words, but therein may be the sacrifice of fools, and vain babbling of hypocrites. The more excellent the work is, the more prudently it ought to be performed: here is great fruit or danger: let us therefore seriously mark the conditions of prayer, which must be, Sect. II. 1. In true faith without doubting: o Mark. 11. 24. Luk. 11. 9 Whatsoever ye ask in prayer believing ye shall receive it: which he that doubteth cannot, Jam: 1. 6. 7. p Jam. 5. 15. the prayer of faith shall save the sick. 2. In fervency of spirit: q Rom. 12. 11. it is a spiritual incense, and must have the heavenly fire of zeal, to make it an ascending, sweet savour to God as was shadowed out in the levitical incense, and the whole burnt offerings which they called r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium quod totum combur●batur, as in altum ascendebat. Pagn. The saurex Kimchi. ascensions which could not be offered without fire, nor might with any but that which came from heaven, the fervency of Gods own spirit in us. s Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much. But he that asketh, drowsily fearfully, and diffidently, cannot obtain, because he distrusteth God's power, mercy, or truth: and let me tell the secure man here, he that is cold and negligent to perform this duty in health, peace, & prosperity, shall hardly be confident of audience in sickness & affliction. 3. In the spirit. t 1 Cor. 14. 15. See there v. 2. 3. 4. 5. 9 14. I will pray with the spirit, and I will pray with the understanding also: that is with hearty and intent devotion to God, who looketh on my thoughts, and heareth the petitions which his own spirit dictated: I will pray to my own and others understanding who join with me in prayer: without this we offer the sacrifice of fools, not knowing, or intending what we say: nor can the present conception, or saying prayers by rote of heart, make them spiritual, if the spirit and inward man pray not: and with this inward sense and intention of the mind set forms of prayers may also be praying in the spirit: we read u Gen. 24. 60. Ruth. 4. 11. Numb. 6. 23. etc. many forms in the holy Scripture. Aaron and his sons were prescribed a form of blessing the people— The Lord bless thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace. And doubtless Aaron and his sons did as often as occasion served, pray the same prayer in the spirit, and intention of mind, and were heard of God: in the solemn fasts, the Prophet saith— w Joel. 2. 17. let the Priests the ministers of the Lord— say, spare thy people, O Lord, and give not thine heritage to reproach— and I doubt not but the Priests using those very words (as we now may) did pray effectually and in the spirit. The Psalms are many of them set forms of prayers, and thanksgivings, indicted on several occasions and appointed for the Church's use: and surely as David and others used them (though set forms) to God's glory, and sang them in the spirit and so do we: and why shall I not believe that Paul did sing these same Psalms, (as he saith, I x 1 Cor. 14. 15. will sing with the spirit, and will sing with the understanding also) and intimate the singing of the same by us y Colos. 3. 16. Ephes. 5. 19 with grace in our hearts to the Lord? I find no precept for singing or praying ex tempore: I find many prayers of the Saints recorded in holy writ; for what? Except to teach us imitation? Above all is that sacred form, which Christ (entreated to teach his disciples to pray) taught them and us: we have no Scripture obliging us to conceived prayers intimating them only to be spiritual; or prohibiting set forms, as not spiritual: we have express Scripture for set forms. The most spiritual prayer is that which is so indicted, and by the Spirit helping our infirmities, so uttered, that therein our hearts and minds be attentive to God's holy presence, and that which we pray, this may be in the heart without words uttering it, or in words conceived, written and red: for the spirit of God as well worketh in writing as speaking: as appeareth in his dictating the Scriptures: nor is the writing of prayer to be read, any more a restraining the Holy Ghost, or straightening it, than the writing of the Scriptures to be read. Nor can any man reasonably think that Gods will is to indite holy prayers by the inspiration of his Spirit, which might not be as well read, as spoken; or which 'twas lawful once, or sometimes to use, but no more, or not always on occasion; seeing Christ three times together, prayed z Math. 26. 44. the same words, and said, a Luk. 11. 2. Math. 6. When ye pray say, Our Father which art in heaven, etc. on two several occasions prescribing the same form: it skilleth not if we pray in spirit whether the eye by reading, the memory by exhibiting spiritual habits and impresses of the soul, or the invention do furnish the tongue with praior: though herein man's frailty be very considerable; whose industry in studying to pray, as well as to preach for the people's edification (I shall believe) God equally blesseth by the assistance of his spirit: infirmities all men are conscious of: who is sufficient for these things? he that prayeth, may have some failings, now the more solicitous he is of words, & form (for their sakes who hear him pray) probably the less attentive his thoughts are to God: so that he may endanger, the life, vigour & efficacy, or substance of prayer, by reaching after a circumstance, without which it might be a truly spiritual and acceptable prayer: for who can deny but that the Lords prayer or any other set form in holy Scripture or elsewhere, indicted by the spirit of God, assisted by the same, & faithfully said, in the silent language of the heart, or in words pronounced before men, is a spiritual prayer? who can reasonably affirm, that without the attention of the mind, or in case of deviation & wand'ring thereof, any conceived prayer can be spiritual, either to him that heareth & saith amen, or to the speaker: so that, if a set form of prayer, be indicted by the assistance of God's spirit (which is to be examined & tried by its consent with the holy Scripture) & repeated by the assistance of the same spirit, & 〈◊〉 ●●derstāding & intention of the soul, it is to God, a spiritual prayer: & to our sense it must be so, except we will examine prayers by the eye: for who, behind a curtain could discern the difference between a new prayer conceived ex tempore, or penned & read? 4. With a sincere heart: they who pray to b Math. 6. be heard of men have their reward; they who under colour of long prayers c Match. 23. 14. devover widow's houses, shall have it among hypocrites. The Emblem of prayer was, d Pier. l. 34. an heart upon an altar: a broken heart is a sacrifice to God: but it must be sincere: prayer is the soul's incense, Rev: 8. 4. which was to be made pure and holy Exod: 30. 35. e Psal. 17. 1. attend unto my prayer that goeth not out of feigned lips. 5. With expectation (God sometimes long exerciseth the patience of his children, f Amat enim Christus diu requiri. Amb. de virg.. l. 3. (si sit ejus liber.) deferring that which he meaneth to give) and subjection to God's holy will, who without error seeth what is best, so cannot we: without fainting and giving over (as Christ declared in the parable g Luk. 18. 1. 1 Thes. 3. 10. 1 Thes. 5. 17. of the widow whose importunity moved the unrighteous judge to do her justice because God will exercise our faith and patience: and this was figured out in the perpetual incense, Exod: 3. 8. so must it be also without vain babble, h Math. 6. 7. tautologies, and repetitions, as if one should be heard for his much speaking▪ no sacrifice could be accepted i Levit 8. 13. Mark. 9 49. without salt: the meaning was God loveth not the unsavoury sacrifice of fools: therefore k Eccles. 5. 1. be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God: for God is in heaven and thou upon earth, therefore l Non multiloquio, sed conscientiâ, etc. Hilar. Can. 5. let thy words be few, a fool's voice is known by the multitude of words. Herein hath that saying of the Apostle place, m 1 Cor. 14. 19 I had rather speak five words with my understanding: n Math. 6. 7, 8. Christ forbade as vain repetitions in prayers, so by the instance of the heathens, all thought of being heard for much speaking— Be ye therefore not like unto them: it is o Christianos in Egypto crebras quidem orationes habere, sed eas brevissimas. Aug.— ne tva vigilantèr erecta quae oranti plurimum necessaria est, per productiores moras ●vmescat atque 〈◊〉 tetur intentio: ac per hoc 〈◊〉 ipsi satis ostendunt, hanc intentionem sicut non est obtundenda se perdurare non potest, ita si perduraverit, non citò esse rumpendam●a ●sit enim ab oratione multa loqu●tio, sed non desit multa precatio si fervens perseverat in tentio: nam multum loqui, est in orando, rem necessariam superfluis ager● verbis: multum autem precari, est ad eum quem precamur diuturnâ & piâcordis exercitatione pulsare: nam plerumque hoc negotium plus g●mi●ibus quam sermonibus agitur, plus fl●tu quam a●●atu. August. Probae ep. 121. c. 10. noted of the ancient Christians in Egypt, that they used frequent but very short prayers: probably lest they should by any deviation of the mind, profane instead of praying. Our Church in her public Liturgy, used not any long, but almost all short forms of prayers, Minister and people by often concluding in the name of Christ, and saying amen, might be stirred up to attention, which is the life of prayer, it being not so easy to lose one's self in a short attention as in a long, in which some incogitancy or spirit of slumber is too apt to obrepe and come upon p Act. 20. 9 Eutychus●; yea Christ found the q Math. 26. 40, 41. best Apostles slumbering some times, though the spirit were willing: therefore he, who out of the infinitude of spirit r Colos. 2 9 which dwelled in him bodily, used by himself alone, to s Luk. 6. 12. spend whole nights in prayer, when he t Luk. 11. 2. etc. taught his disciples to pray, considered, and complied with their infirmities, and prescribed them so short a form, that even children's memories serve them to repeat it: there is, as in the body, so in the mind, a definite strength and ability to perform their several offices, to● which that which we undertake is discreetly to be proportioned: and here, we may not so long pray as to dull the attention of the mind, in which is (as I said) the life of prayer, nor cease where the spirit of God, by giving us fresh, and unwearied vigour, inviteth us to a continuation in our prayer, u Aliud est sermo multus, aliud diuturnus affectus, nam & de ipso domino scriptum est, quod p●rnoclavit in orando, & quod prolixius orave rit. ib Aug all long prayer is not much babbling: all is to be valued by the affection, not the words: words are necessary in respect of ourselves, and others praying with us, that they may know how to join in petition with us, w Nobis ergò verba necessaria sunt— non quibus dominum, seu docendum, seu flectendum esse credamus. ib. Aug. c. 11. init. not that we can thereby inform God: 'tis the heart that looketh on, the faith presenting him the merit of Christ for which he heareth us, and the intention of a serious mind sensible of its own wants, and depending on his help, without which he will not hear us. 6. In charity with all men, enemies not excepted. Math: 5. 44. malice is strange fire, x Levit. 9 24. which came not down from heaven, Levit: 10. 1. Jam: 3. 14, 15. 17. whosoever offereth therewith shall be y Levit 10. 1. etc. 1 King. 18. 38. 2. Chron. 7. 1. cut off from Israel. Charity is that heavenly fire on the Altar which must never go out, Levit: 6. 13. 1. Cor: 13. 8. Therefore z Math. 5 23. 24. if thou bring thy gift to the altar and remember'st that thy brother hath aught against thee: leave there thy gift before the altar, a Math. 6. 14. and go thy way, first be reconciled to thy brother, b Genes. 43. 3. and then come and offer thy gift: for saith Christ, if ye forgive not— neither will your father forgive you: upon the matter he saith unto us, as Joseph once to his brother 〈◊〉 ye shall not see my face, except your brother be with you. 7. It must be c Math. 16. 41. Colos. 4. 2. Ephes. 6. 18. Vigilat hostis dormis tu? Aug. in Psalm 65. with watching. The subtle enemy watcheth to lead away thy thoughts, by suggesting something contrary, or impertinent to thy prayers; so depriving thee of the fruit thereof. Prayer must be with great intention of the mind to God, which cannot be, except we exclude all other busy thoughts, as Christ did the tumultuous multitude at Jairus house: we must, when we are to offer this spiritual sacrifice, leave all other business, as Abraham did his servants at the hill foot, to wait for his return to them again: we must incessantly drive away all suggestions of other thoughts, by perpetual ejaculations, d Genes. 22. 5. as e Genes. 15. 11. he did the fowls which fell upon his sacrifice: for then only, we cry withal our heart to God, when f Quando aliunde non cogitatur. Aug. in Psal. 118. we think of nothing else: that prayer appeaseth not, but provoketh God's anger, wherein we g Quando aliud cogitat aliud loquitur— speak one thing, and think another, the heathens by the twilight of nature, so much abhorred perturbation, or distraction in their false worship, that h Ambros. de. virg. l. 3. Alexandro sacrificante puerulum barbarum qui ei lumen accenderet, excepisse 〈◊〉 ignem brachio: atque ad●isto corpore 〈◊〉 immobilem tanta in puero barbare 〈◊〉 sciplina revorentie. Alexander's page, holding a torch therein a spark falling on his naked arm, he rather suffered the pain of burning, than the least disturbance of that service: we must come to prayer with the most calmed affections: in smooth waters, you may behold the heaven, and glorious lights thereof, but in the troubled, all appeareth wreathed and confused: 'tis so here: any extreme passion discomposeth the soul, and rendereth unapt for prayer. 8. Chiefly our petitions must be presented by the great Master of requests, Christ, i Joh. 14. 13. Joh 1●. ●3. Whatsoever ye ask in my name that will I do: he presenteth our prayers, the k Rev. 8. much sweet odours in the golden Censer, his own unvaluable merit. * Joh. 16. 26. He prayeth the Father for us: he is the faithful high Priest over the house of God for ever, to l Exod 28. 29. 30. bear our names and remembrance on his breastplate: there is but this one mediator between. God and man, they that go to others follow lying vanities, and forsake their mercy: m 1. Tim▪ 2. 5. Jacob obtained the blessing in his elder brother's garment, so must we in the merit and mediation of Christ. 9 Our prayers must be for that which concerneth God's glory, and our salvation, absolutely: for th●ngs temporal conditionally, as these are in subordination and relation to them: so far as may stand with God's honour, & our souls health: so taught he us by precept n Math. 6. and example, to say, o Math. 26. 39 thy will be done: we many times pray for that which God denieth in mercy: it were not good for us to obtain it: it made some sober p Non quae volo sed quae sunt utilia E●ertere domos totas optantibus ipsis dii faciles, etc. juvenal. Sat. 10 heathens pray in general for that which was good, and leave the choice to God: we must pray not to inform an omniscient God, but to perform the parts of dutiful children, ever with subscription to his will, who best knoweth what is good for us: q Sic vive cum nominibus, tanquam Deus videat, sic loquere cum Deo tanquam homines audiant, Senec. ep. 10. f. ask nothing of God, but that thou mayst pray for before all men. There are many motives to incite us to fervent prayers. Sect. III. 1. Our own necessities and others: necessity cryeth to thee as that master of the r Jona 1. 6. Joppa ship to Jona in the storm— What meanest thou O sleeper? arise call upon thy God that we perish not: Charity bids thee pray for others, though God have no need of our prayers, we have of his mercy and blessings, which we will give whe● we in faithful prayer acknowledge his power to give, and his mercy to grant; which is our dependence on him: without his help and blessing, no creature can help s 2 King. 6. 27. (if the Lord do not help thee, Whence should I help thee? Said the King of Israel) no not the bread which thou hast in thy hand can nourish thee: therefore he taught rich and poor to say, t Math. 6. give us this day our daily bread● he gr●●th it, and power to nourish. 2. Admirable is the power u Vide●t qui vault. ●pist. Merci ●●per●ad 〈◊〉 testatur Christianos victoriae Romanorum causam suisse. Justin. Mart. Apol. 2. of prayer: it calmeth the surges of a troubled spirit. Takes men up to heaven in holyrapts. it inclineth heaven to earth: shuts the lion's mouths: w Act. 12. 5. opens the prison doors: x Amal●ch precibus d●bellatur Origen. beats the fiercest enemies: while Moses hand was held up Israel prevailed: David armed herewith, beat the overgrown champion of Gath: Joshua hereby fetched y Armaturam è coe lo. Moses co●tra Amal●ch non gl●dio, sed oration● pugnavit. Hieron. ●. 2. ep. 24. ammunition from heaven, and the Lord cast down hailstones from heaven to destroy the enemies: the Sun and Moon stood still: the Stars in their order fought against Sicera. It was the answer z Pri●s votis hostes quam ar●is vincendos, Iust. hist ● 20. of the Oracle to the Cretians, that their enemies must be conquered with prayers, before they could with arms. Prayer is the key of heaven: Eliah hereby shut, and opened it for rain; it a Mark. 9 29. Math. 17. 21. casteth out devils which can no otherwise but by fasting and prayer, be cast out. Prayer is a sacrifice to God, a relief to the suppliant, a scourage to the devil: 'tis the Bathsheba of heaven, which can receive no repulse, b Gen. 20. 17. Abraham interceded for the impious Sodomites, and Abraham gave over ask, before God gave over granting, and condescending: when Moses prayed, God said, c Exod. 32. 10. Let me alone, that I may destroy them, d Quando dicit dimi●te m●, oste●dit s● ten●ri posse ne faciat quod minatus est: Dei e●i● potentiam servi preces impedi●bant. Hieron. lib. 2. ep 18. as if he had laid violent hands of God's judgements, and by prayers arrested his justice. His mercy like that oil. 2 King. 4. ceaseth not increasing, while there is any vessel to receive it: if e Luke 18. the widow's importunity could incline an impious judge to justice: how much more shall ours, a righteous God, to mercy? If we who are evil will give our children good things, how much more will God, who cannot err in giving? prayer obtaineth the spirit of sanctification. Luk. 11. 13. wisdom, Jam. 1. 5. deliverance from troubles, Psalm. 50. 15. for ourselves and others Act. 12. Jam. 5. 15. health in sickness: blessing in health, remission of sins: it must needs be so, seeing he inviteth us to pray, and promiseth to hear our prayer: he is f Psal. 144. 18. nigh unto all them that call upon him in truth. Christ inter●edeth for us. g Cicero. A●t. 7. in Verre●. when Aquilius breast was opened before the Roman Judges, and he but showed the wounds received in their service; it inclined them to mercy, and recovered the almost forlorn cause: what shall not the merits of Christ's wounds persuade with God? O that he would say to my soul, as he did once to Peter, before his temptation h Luk. 22. 32. I have prayed for th●e that thy faith fail thee not. Let the Lion's yell, & the powers of hell muster up against me, if Christ pray for me, I pass not who is against me. My address is to him, and my dependence on him, i Emil. Prob. no man might come to the Persian King, but he must first solicit the second in the Kingdom, but Christ saith, k Math. 11. Come unto me: thou shalt need no other mediator: fervent prayer never returneth empty; it bringeth us either that we ask, or something better in the fervency of spirit it ascendeth like the l Judg. 13. 20. Angel in the ●lame of Manoahs' sacrifice, and doth wonderfully: it saith as wrestling m Gen. 32 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Jacob, I will not let thee go except thou bless me. It was a motive to n 1 King. 20. 31. Benhadad to sue for quarter, we have heard that the Kings of Israel are merciful Kings, therefore he sent and obtained, we have heard, and certainly known, that God is abundant in mercy; why are we silent? when o Exod. 34. 35. Moses came down from talking with God, his face shined: never stay we with God in the mount by hearty prayer, but our souls bring away some divine lustre, and heavenly beauty on them: some secret joy, assurance of obtaining, and confidence to persevere. But some may say, Object. 1. I have long prayed, and yet obtain not. I answer, the rule is, that he will speedily answer, and grant according to his promise: p Isay 65. 24. Before they call I will answer, and whiles they are yet speaking I will hear: nor will he delay, except in case that, 1. The obstruction be in ourselves: as when we continue in sin, and repent not: when our faith and patience is not throughly exercised: and then it concerneth us to amend, and learn patience, considering that God hath q Nonnullis quippè impati●ntibus Domi●nus Deus, quo● petebant conces●ic iratus. Num. 11. 33. Aug. ep. 121. c. 14. sometimes granted the requests of impatient men in his anger; and that it is best which God will, not that we: and r Si aliquid contraquam oramus acciderit, pati●ntèr ferendo, & in omnibus gratias agendo, hoc potius oportuisse, quod Dei, non quod nostra voluntas habuit m●uimè dabitare debemus. ib. Aug. when any thing happeneth contrary to our desires, to bear it meekly and give thanks. 2. That he deferreth to our greater advantage, meaning to recompense that delay, by multiplying the blessing▪ so was it with the poor s Math. 15. 22. etc. Canaanite, whose importunity would receive no denial, I am not sent but to the lost sheep of the ho●se of Israël, than a reproach: 'tis not meet to take the children's bread, and give it to dogs, Cum aliquando tardius dat, commendat dona non negat, diu desiderata dulcius obtine●tur, cito autem ●ata vileseunt Aug. de verb. Domini in Math. 5. Obj. 2. yet at last to her praise, as long as that Gospel shall sound in the Church of God, and to●her confirmation to eternity she heard, O woman great is thy faith, be it unto thee as thou desirest. Some urge, I have many times, and long prayed, and find no fruit, nor success, but rather things contrary. I answer, there may be many causes hereof: 1. It may be you perform not the conditions of prayer: your t Cla●orem potius cordis oportere esse, non vocis, etc. Hilar. in Psal. 118. mind wandreth: you waver or wax faint in prayer: if Moses but let down his hands Amalecke prevaileth: you pray not in spirit, your heart is not upright: u Verè tunc tibi attendit, 〈◊〉 ipsum qu●ris, non quandò per ips●̄ aliud quaeris, August in Psal. 76. you seek God only for the world's sake: you want charity, you pray not in faith: See Num. 20. 12. 2. It may be you ask somethings, which obtained would hurt you, as children cry for knives or fire. w Et mis●ricorditèr auditur, et mis●ricorditer non auditur, exauditur diabolus et nonexaud●tur Apostolus (Job. 1. 2. Cor. 12.) exaudivit cum quem dispo●●bat damnare, & non exaulivit cum quem volebat Sanare: nam aeger petit multa à medico non d●● medicus, etc. Aug. in Ps. 8●. He both mercifully heareth us, and mercifully denyeth: the Physician better knoweth what is good for the patient: we have all begged mischiefs, if God had not denied in mercy, we had long since perished by our own des●res: you that are so impatient, because God granteth not what you desire; come to the Scriptures you shall find, the devil was in some case heard, & the Apostle not heard, God heard him whom he had damned, and heard him not, whom he would heal & save. 3. It may be you ask something good to an evil end: you ask and receive not, because you ask amiss, x Non t●●x●udit al voluntatem, sed exaudit ad salutem. ib. exp. in Joh. ep. tr. 6. Ideò non dat, ●e obsit quod dat. Aug. in Psal. 144. that ye may consume it on your pleasures: Jam: 4. 3. 4. It may be you are deaf or careless to the word of God: if you continue in me (saith Christ) and my words in you ye shall ask what ye will, and it shall be done unto you, Job: 15. 7. the y Ps. 34. just cried and he delivered them, 'tis the prayer of the righteous which availeth much, Jam: 5, 16. therefore saith the Apostle, let every z 2 Tim. 2. 19 one that calleth on the name of Jesus depart from iniquity, and, I will that men pray every where, lifting up holy hands. Sanctity, like that a Exod. 17. 12. stone which Aaron and Hur put under Moses fainting hands, supporteth our prayers with assurance of obtaining: his prayer is b Validior op●ris quam oris vox Bern●. Cant Ser. 59 powerful whose cause, tongue, action, and life speak for him: the Orators rule is, b ●●anus loquitur. the hand speaks; & injuries cry for revenge (such a voice had d Genes. 4 7. Abel's blood, so alms deeds for mercy; e Act. 10. 4. Cor●●lius beneficence did so, thy prayers and thy alms are come up for a memorial before God: prayer flieth up to God with Cherub's wings; faith and fervency: but must have hands under those wings: f Se● ut a● au●res Dei via● precibus facia●is: vigilantius studendum est ut voces actibus adjuventur: nam majus sit oratio, ubi pra●● est actio, G●eg. in ep. 44. ●. 9 be thou holy and attentive to God's word, and thou mayst be confident of audience with him: otherwise he will say, when you make long prayers, I will not hear you: prayer is the souls sovereign balm, but cannot cure where any splinter remaineth in that wound: where any intention is to continue in sin, no prayers are heard. g Levit. 13. 45. See Prov. 10. 5. 11. The Lepers mouth, by the Law was to be covered: sin thy soul's leprosy h Quid justius? non au●ivimus, non respeximus, non respi●imur. Salu. de gub. Dei. l. 3. stops thy mouth and therein, thou but awakest Gods justice to punish thee: it made i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bias. apud Laert. l. 1. c. 56. the heathen in the storm say to some debauched fellows when they prayed, hold your peace, lest God should know such wicked fellows sailed here. k Psal. 50. To the ungodly, God said, what hast thou to do, to take my covenant into thy mouth seeing thou hatest to be reform? 5. It may be God denieth what you ask, that he may give you something better. It is indeed a bitter trial to pray and have no sense of being heard: I conceive that l Psal. 22. 1. made David expostulate with God, as if he were forsaken: but let a man consider what God hath done to his dearest servants: O that Ishmael might live in thy sight, cried faithful Abraham: God giveth him an Isaak, a blessed seed: Moses prayer could not obtain his entrance into Canaan, it obtained his present entrance into heaven: he many times denieth our wills, that he may accomplish his in our salvation: m Si verè Deum invocasti, certus esto, quia id fortè quod ●ol●bas temporalitèr ideo non delit, quia non ●ibi pro●crat: aedificetur in hoc cor vestrum etc. ne incipiatis tristes facti, veluti fraudati desideriis ve●stris, ire indignation●m contra Deum. Aug. in Psal. 85. non exaudit a● voluntatem ut exau●iat ad sanitatem qui talla peccatorious lat quid cum putas servare ●idelibus suis?— Servat non ●rtam sed ●xlum— scipsum qui fecit coelum. ib. he denieth temporal things that profit not, that he may bestow eternal. Be not dejected, not ●illed with indignation: but consider how God giveth lands, fruits, health, children, plenty, and the like to them that daily blaspheme him: he that gives such things to sinners, what th●nkst thou he reserveth for his children? Certainly not earth but heaven; I say he meaneth to give himself to thee; if he removes the lets, that he may so do, art thou impatient? Again some will say, as Moses, n Exod. 4. 10. I am not eloquent; to form a prayer. I answer, there are many form already for thee: but canst thou say less than the poor Publican: God be merciful to me a sinner: say that, as he did, and it shall be enough for thee to go home justified: what was the meaning of that caution in the Law, o Luk. 18 13. that he might, p Le●it. 5. 6. 7. offer a pair of turtles, who had not a sheep; but that God will accept, if we offer the best we can, be it never so little. If thou have no more, offer a contrite heart. I shall never believe him destitute of happy audience with God, who looking on the merits of Christ interceding for him, can but weep; those tears have strong cries: why else doth David mention q Psal. 6. 8. the voice of his tears? Powerful prayer, is more in the groans of the spirit, then rhetorical elegancies, more in weeping then speaking. There are certain rules of practice hereto necessary. 1. Before Prayer: 1. Meditate on the gracious promises of God: r Isti duo dicipossunt oratio & meditatio, etc. Bern. de duob●discip. Luk. 24. 13. meditation and prayer are like the two Disciples going to Emaus, wh●le they are conferring, Christ joineth himself to them, and like f 1 King. 18. 43. etc. Eliah and his servant on Carmel, one obtaineth, the other discovereth the blessing coming. 2. Forgive all thine enim●es: give those that w●nt thy help: forgive those that offend thee: put out all bitterness, and desire of revenge out of thy soul: count it the most divine victory to overcome thine adversary with virtue and goodness. 3. Set thyself in the presence of God: remembering thine own vileness and guiltiness. Think of the dreadful Majesty of God before whom thou art to appear: before whom are thousand thousand glorious Angels, those unseen messengers of his, who see and hear thee. 4. Disburden thy mind of all cares and thoughts of this world, prepare thy heart to think only of heavenly things. 5. Humbly and heartily beg pardon for all those sins which have intercepted his grace, and made thee less apt to pray, and thy former prayers less fruitful. 6. Compose thy body to that humble gesture, which may best serve to express thy high reverence of body and soul, & to stir up the greater devotion in thyself and others. 7. Entreat God's assistance and the evidence of his spirit to help thy infirmities, and to prepare thee to pray faithfully. 2. In prayer. 1. Lift up thy soul to God: call upon him with thy heart; See●ose ●ose. 7. 14. fix thy thoughts in heaven: and as much as humane infirmity can attain to, turn thee to look upon the throne of God through the merits of Christ, at the right hand of God, receiving and presenting thy requests to him. 2. Watch over thy thoughts, and diligently fetch them in from their extravagancies, and wander out, forcing them into an ardent attention. 3. As oft as Satan distracteth, Christ will have us when we pray sh●● the door: Math. 6. 6. but I think (saith Bern de nat. Dom. Ser. 3.) that he who shut the heaven by his prayer, could not shut out distracting thoughts from his prayer. Facilius est coelum obsera●e quam animum. ib. Psal. 85. 8. in a brief ejaculation and quick flight of a thought, desire the Lord to reprove and restrain him, and to assist and help thee. 3. After Prayer, let thy heart 1. Thank the Lord for his gracious assistance. 2. In an ejaculation, pray God to pass by, and forgive all thy failings. 3. Resolve to wait God's leisure (and to subject all thy desires to his holy will) for the time and manner of his grant. 4. Attend what answer God giveth either 1. More confidence of obtaining, 2. Cheerfulness of spirit, and resolution to trust in him, what ever he pleaseth to do with thee. 3. More fervently to persevere in prayer. 4. A constant resolution carefully to examine thy ways, in case thou art sensible of some obstruction and let to thy obtaining. 5. Granting thy requests, that thou mayst acknowledge his mercy and glorify him, and thence gather future assurance of being heard in the like or other necessities. Thus informed and prepared lose not the comfortable suits of daily prayers, by foreslowing thy opportunity of calling on God while he is nigh: every hour will serve hereto: but be sure thou set apart some: specially the first and the last: every place hath served God's children in necessity: the lion's den, the prison, the belly of the Whale, the Babylonish furnace, the midst of the sea. So may the way thou travelest on; the bed thou liest on: but if it be in thy choice, take that place which is freest from distractions, most decent, private and accommodate, whether thou prayest alone, or with thy family: 'tis never importune to any state or condition: it will make thy prosperity secure, and thy afflictions tolerable: only, when ever thou prayest, do it, as with deepest sense, so with greatest humility and reverence of body and soul; in assurance of God's mercy. He that dares speak to thee (said the soldier to Caesar) knows not thy Majesty: he that dares not, thy Clemency: He knows not the dreadful Majesty of God who dares any way be profane or irreverend in prayer: and he is ignorant of God's mercy, who will not be confident to pray unto him. A Prayer for the spirit of Prayer. O Lord God of truth, and father of mercy and compassion, who art clothed with Majesty▪ and glory, and yet so regardest man (man vile dust and earth, yet that work of thy hands which beareth thine own image) as that thou framest his heart, and enclinest thine ear to his petitions: hear us now calling on thy holy name, and let thine ear be open to our requests: Lord we humbly acknowledge that we are less than the lest of all thy mercies spiritual and secular, and their continuation, as in respect of our manifold sins whereby we have provoked thy justice, so also for our undervalewing thy inestimable favours offered us, in the most easy and gracious conditions of mercy which thou hast proposed unto us concerning remission of sins, deliverance from judgements, and all blessings of this life, and that which is to come, whereof thou sayest, but ask and have, we have yet so much neglected the means of our being happy, that we have, amongst many other sins of omission, either forgotten, and neglected to pray, or formally, drowzily, and carelessly performed the same so many have our failings herein been, that whensoever we have prayed for blessings, or forgiveness, we had need again to pray, that thou wouldst forgive the sins of those prayers, lest they should awake thy justice, instead of pacifying it, and imploring mercy. And now O Lord, seeing thou art a God of pure eyes, dreadful Ma●●stie and asearcher of hearts, as we are a people of unhallow thoughts, and polluted lips, wherewith all shall we come and bow ourselves before the most high? thou hast indeed showed us what is good, and what acceptable, but we have not done justly, loved mercy, nor in that humility we ought, walked with thee: when thou wouldst instruct us, we have hardened our hearts, and refused to obey: when thy chastning have been upon us, we have not poured out our prayer, nor in our trouble visited thee, as appear this day: now when thine arm is stretched out over us with dreadful judgements, threatening utter ruin and desolation of this whole nation, so stupid is our security and hardness of heart, such a spirit of slumber is fallen up●n us, that yet we cannot, or will not understand those things which concern our peace and atonement with thee: now when the Tents of Israel are beset with destroyers so much worse than Amalekites coming against us, by how much more dwelling amongst us we cannot yet repent and cry for mercy: in our prayers we soon let fall cur fainting hands, for want of those supports of faith, fervency, and resolution never to hold our peace day nor night, nor to give thee rest until thou establish us, and restore our religion and peace: now when the hour of darkness is at hand, the dispersion of thy little flock, to be feared, and dangerous tentations by seducers, able, if it were possible, to beguile the very elect: now when the great day of of the Lord draweth near, and hasteth on us; when the sound thereof, in wars and rumours of wars affrighteth us on every side, a day of wrath, trouble, distress, and desolation, a day of darkness and gloominess, a day of trumpet and alarm, so senseless a security hath taken away our hearts, that we still go on in our sins, corrupting our ways, and so wounding our own consciences, that we are not only become loathsome in thy sight, miserable in our present condition, and helpless in ourselves; but also heartless to fly to the Sanctuary of thy mercy and saving health, our own consciences deterring us, because we cannot but know that we deserve thy justice, who so long centemned thy mercies, and that thou mayst most justly stop thine ears to our prayers, as we have ours to thy precepts, and leave us comfortless in our distress, who have so many years been fruitless in our abundance of peace and prosperity: yet O Lord our God, in assurance that thou art true and faithful, who hast promised, saying, ask and ye shall have, and trusting in his merit and mediation, who hath said, Come unto me all ye that are weary and heavy laded, and I will give you rest, we come unto thee, humbly praying thee to be reconciled unto us, to open our eyes that we sleep not in death, to pardon all our sins, our neglects and defects in prayer; to frame our hearts and tongues thereto, to help our infirmities, who know not what to pray as we ought, to assist us with the powerful evidence of that spirit of Christ Jesus which enditeth all those prayers to which thou hast made the promise of obtaining, to send down that heavenly fire, fervency of spirit, which may direct and make this spiritual incense ascend up holy and acceptable in thy sight through his mediation who now sitteth at thy right hand to make requests for us; so that we may have a cheerful assurance of being heard: Lord restrain the vigilant malice of the tempter: take from us all hardness of heart, unbelief, doubting, wandering thoughts, drowsiness, and deadness of spirit, and whatsoever else hath hitherto made us unapt to pray, and less successful in our prayers: give us true humility, holy reverence of body and soul, and that wisdom to behave ourselves in thy dreadful presence, that thou mayst be pleased graciously to accept our petitions, that we may carry back a comfortable answer to the assurance of our hearts and consciences before thee and further encouragement to continue our supplications unto thee, through Jesus Christ our Lord and only Saviour AMEN. CHAP. XIII. §. 1. Of hearing God's word. §. 2. Motives thereto. §. 3. The usual lets. §. 4. Conditions requisite to profitable hearing. §. 5. Rules of practice thereto appertaining. 1 Sin (to God's dishonour, Sect. I. and man's misery) invaded the soul principally by the ear: and it is God's pleasure to beat it out again by the same door: that as in our first parents, we heard Satan's seducements to our ruin; so for our repair, we should hear the voice of Christ, a Deut. 32. 47. which is our life— b Deut. 4. 6. our wisdom, and blessedness if we keep it. 2. No word can bind and stay the conscience, direct to salvation, comfort the soul, and make a man truly wise, but only that c Cui falsum subess● non potest. which cannot be false: that only is the ground of faith; whatsoever is less, is but opinion at most: this infallible certainty is only in the word of God d Tit. 1. 2. Hebr. 6. 18. who cannot lie. Let others magnify traditions of men, I will learn my religion e Non Deus a li●nis ass●rtiori●bus, sed suis aestimandus vocibus est. Ambr. de poenit. l. 1. c. 4. here, f Coeli mystcri● doccat m● Deus ipse qui condi●dit, etc. cui magis de Deo, quam Deo cr●dam? ib. ad Valent. ep. 31. who but God could teach me Gods will, and the mystery of salvation? If the Orator did justly reprove him that learned Greek at Lilybaeum not at Athens: and Latin at Cilicia not at Rome, how much more culpable are they, who neglecting God's word will elsewhere learn religion? hoc intelligere quis hominum dabit homini? quis Angelus Angl●o, quis Angelus homini, etc. August. Cons. l. 13. c. 30. 3. g Hebr. 11. God hath spoken at sundry times, and in divers manners by the Prophets and Apostles, whose writings the same his infallible spirit indicted, to reveal his will concerning the duty and salvation of man; and for a constant and unchangeable rule of faith and manners, leading to the same: As when he had showed the Israelites his power and providence to feed them with Manna from heaven, h Exod. 16. 33. he commanded that a part thereof should be laid up for posterity in the golden urn: so i Quid ●st autem Scriptura sacra, nisi quaedam epistola omnipotentis Dei a● creaturam suam? Disce cor Dei in verbis Dei Greg. ep. 40. l. 4. when those divine clouds (the Prophets and Apostles) had showered down their heavenly food of souls, the commission was to them all, which was to some, write this for a memorial in a book, Exod: 17. 14. write the vision, and make it plain upon tables, Habac: 2. 2. what thou seest write in a book, Rev: 1. 11. write, for these words are true and faithful Rev: 21. 5. This is that Manna which was accommodate to every Palate: it was milk to the child, and strong meat to the man: the Scripture is for all estates, ages, and conditions. 4. Though the Scriptures are the only infallible k 2 Pet. 1. dictate of the holy Ghost, appointed to be the rule by which to try all doctrines; yet the preaching of the same word; expounding, & applying it by the Ministers of Christ, is likewise the ordinance of the same God, assisted by a sufficient measure of his spirit, to the edifying and salvation of the hearers, so is it the ( l Rom. I. 16. power of God to salvation to every one that believeth: he hath said, it m Math. 10. 20. is not you that speak, but the spirit of your father which speaketh in you: and, ● Tim. 4. 16. take heed unto thyself and unto the doctrine— for in doing this, thou shalt both save thyself and them that hear thee. 5. As Christ was the Prophet o Deut. 18. 15. Act. 3. 22, 23. which God promised to raise up, which every soul must hear which will be saved; so was, and is, his spirit now speaking in the Preachers of the Gospel: See Luk. 10. 16. and as salvation is by faith only, so is faith p Rom. 10. by hearing, and that by the Word of God: and how shall they learn without a teacher? or preach except they be sent, and furnished of God? when he sent the Angel q Act. 10. to Cornelius, he could by the same, have instructed him concerning his will; but he remitted him to the Ministry of Peter: so when Christ appeared to r Act 9 Saul on the way he could as easily have told him what he should do, as send him bl●nd to Ananias, to restore him at once a double light: but he would thus teach men a reverend esteem and dependence on the ministry, by which his purpose was, ordinarily to bring men to faith and salvation. To incite us to this duty of hearing, let us consider, that Sect. II. 1. As s Exod. 28. 35. Aaron must be heard when he went into the holy place: and the t Ezek. 33. 7. Prophet must hear the Word at God's mouth, and warn the people thereof upon pain of death, u Tintinabu●a quae sonabant in v●ste pontificiali sonum significant praedicationis. Hug. de Sanct. Victor. all. in lev. Sic etiam interpretatur Just. Mart. dial. cum Triphon. Jud. so if they will not hear, and be warned, they wilfully perish. 2. The Word is God's Sceptre of his Kingdom: 'tis his great mercy to give the light of the Gospel to a people, as a star to lead them to Christ, when he w Rev. 2 5. removeth the Candlestick from others, by nature as good as they. x 1 King. 10. 8. The Queen of Saba said, that Solomon's servants were happy in that they might stand and hear his wisdom: how much more happy are they, who may in the Gospel, hear the wisdom of Christ, and be sensible of his y Rom. 1. 16. saving power therein? 3. This word, as God owneth it for the z Math. 10. 20. Luk. 1●. dictate of his spirit, and his ordinance, so doth he indeed make it effectual to a Psal. 19 7. convert the soul, to make the simple b 2 Tim. 3. 15. 17. wise unto salvation, and the wise perfect, and throughly furnished to all good works. 4. Hereby Satan's Captives may be brought to repentance, acknowledge the truth, & recover themselves out of his snare. 2. Tim: ●. 24. to whom they must else (like those c Exod. 21. 5. 6. Deut. 15. 17. care-bored servants) be in vassalage for ever. 5. The word of truth is d Veritas odium parit tutius auditur veritas qu●m praed●catur, Aug. de doct. Christ. nunquam sine querela aegra tanguntu●. Sen. de ira● 3. c. 10. safely heard, though not always so preached: d Veritas odium parit tutius auditur veritas qu●m praedicatur, Aug. de doct. Christ. nunquam sin● querela aegra tanguntur. Sen, de ira● 3. c. 10. truth begetteth malice, and so createth danger to the speaker, where itching ears will not endure sound doctrine, 2. Tim: 4. 3. 6. It is the word of reconciliation, 2. Cor: 5. 19 the embassy of God, to entreat us to be reconciled to him in Christ: it proffereth peace if we will embrace it: if we harken unto it e Judg. 9 7. as Jothan said) God will hearken unto us: it is the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gladsome tidings of salvation, g Act. 10. 36. the Gospel of peace, Rome 10. 15. the savour of life to them who receive it; as of death to them that reject it or neglect it: every sermon setteth before us h Deut. 30. 15. 19 life and death, blessing and cursing, that we may choose: as i Iloc ego in sinu bellum pacemque, porto u●rum eligitis? ●. Flor. l. 2. c. 6. Fabius said to the Carthaginians, when he shook his robes, In this bosom, I bring you war and peace, choose which you will. 7. The dangers are unavoidable to the refuser to hear this word: 1. It is a desperate condition to be deaf to the ordinary remedy appointed by God to cure us: read 2. Chron: 36. 15. etc. The Lord God of their fathers sent unto them by his Messengers k Jer. 7. 13. 14. Jer. 11. 7, 8. rising early and sending, because he had compassion on his people and on his dwelling place: but they mocked the Messengers of God, despised his words and misused his Prophets, until the wrath of God arose against the people, and there was no remedy. Therefore brought he up them the King of the Chaldeans, who slew their young men with the sword, etc. See Jer. 19 15. Jer. 29. 18, 19 Jer: 25. 8. 9 etc. Levit. 26. 18. etc. Deut. 21. 13. 15. l Jer. 30. 5. Therefore did we hear a voice of trembling, and fear, and not of peace: Hippocr. therefore a voice is heard in Ramah, lamentation and bitter weeping: for indeed hereby men desperately prevoke God. Heb. 3. 16. It is the height of rebellion against him, wherein they will admit of not treaty, Deut. 1. 43. Isay 30. 9 the Physicians say, deafness in a sharp fever is a sign of madness: 'tis nothing less here: God will give them over n 2. Thes. 2. to strong delusions to believe lies, and be damned, who will not receive the love of truth that they may be saved: o Isai. 66. 4. I will choose their delusions (saith the Lord) and bring their fears upon them, because when I called, none would answer, When I spoke they did not hear▪ the best that a contemner, or neglecter of God's Word, can expect, is to be severely afflicted, that at last he may hearken and learn to acknowledge with David, p Psal. 119. before I was troubled I went wrong, but now have I learned thy testimonies, as Elihu said, Job 36. 15. he openeth their ears in oppression. 2. God will cut him off. Act. 3. 23. Jer. 7. 13. 15. Deut, 30. 17. 18. they are q Joh. 10. 3. 27. none of Christ's sheep who will not hear his voice; they r Math. 10. 15. despise Christ, Luk. 10. 16. whose word it is, Math. 16. 20. therefore shall it be s Mark, 6 11. more tolerable for Sodom and Gomorrah in the day of judgement then for them. 3. God will t Ezek. 8. 18. not hear them when they cry unto him in distress: Though they cry in mine ears with a loud voice, yet will I not hear them: and again he saith, u Prov. 1. 24. Prov. ●8. 9 as I cried and they would not hear, so they cried and I would not hear saith the Lord, Zach: 7. 13. 8. 8. The fruits of hearing are very necessary and most comfortable. The Tempter laboureth to keep us from Church, by presenting us many lets, pleasures, profits, and the like, whose loss he pretendeth, if we spend an hour to hear; but upon a due account it will appear, that never any faithful hearer, lost by performing this duty for 1. Faith is by hearing, Rome 10. 17. faith apprehending all the riches of God's mercy in Christ. 2. Hereby thou shalt w Prov. 2. 1. 5. 6, 7. understand the fear of the Lord, and find the knowledge of God, sound wisdom and understanding to prese●●● thee, and deliver thee from the way of the evil man. 3. Hereby thou shalt abide in Christ's love, and live: as it is written, x Isai 55. 3. incline your ear— hear, and your soul shall live, & I will make an everlasting covenant with you: see Joh: 15. 10. Rev: 3. 20. 4. It is the better part, that one necessary thing, which shall never be taken away, Luk: 10, 39 what ever else, with expense of precious time we get, shall puickly be taken from us, but the treasure we gain in hearing God's word, shall go with us to eternity. 5. The holy Ghost accompanieth his own ordinance, though ●ot always in visible effects, as Act. 10. 44. etc. yet in that which is better to the hearers, justification by faith, whereby Christ becometh ours, to his y Ephes. 1. 13. sealing with the spirit of promise, and being z Colos. 1. 6. made fruitful to all good works: all which is better than faith of miracles, which a man may have, and yet be a reprobate, Math. 7. 22. 23. 6. They are a Deut. 28. 1, ●. etc. Isai 48. 18. Deut. 13. 17. 18. blessed who hear the word of God, and keep it: blessed with health and plenty, peace, wisdom (an attentive care makes a prudent heart: b Prov. 12. 15. He that hearkeneth unto Council is wise) and which is best, confidence c Ephes. 1. 14. in Christ who never faileth trust. 7. Their prayers shall be heard, d Joh. 15. 7. If ye abide in me and my word in you, ye shall ask what ye will, and it shall be done unto you: it was the answer of God to e 2 Chron. 34. 27. Josias by the Prophetess Huldah, because thy heart was tender and thou didst humble thyself before God when thou heard'st his Words against this place,— I ●ave even heard thee also, saith the Lord— lay up his words on thy heart (saith Eliphaz, Job: 22. 22. 27.)— thou shalt make thy prayer unto him and he shall hear thee— The lets unto the right performing this duty are 1. Hardness of heart: as 'tis written, they refused to hearken— and stopped their cares, that they should not hear, yea they made their hearts as an adamant stone, lest they should hear the law— and again, g Math. 13. 14. this people's heart is waxed gross, and their ears are dull of hearing— and again, h Heb. 3. 7, 8. if ye Will hear his voice harden not your hearts. Miserable is the state of those deaf adders who refuse to be charmed: who is so deaf as he that will not hear? The deaf heart is incomparably worse than the deaf ear: this is an affliction, that a sin: this a bodily infirmity, that a spiritual and fearful curse: there may be true comfort in this, there can be none in that: The deaf man is secure from the dangerous voices of railers and slatterers: and though he be deaf to man, may listen and freely speak to God, have his comfortable soliloquies, wherein he may confer with his own soul: as by writing he may speak to others, and by reading hear others speak: nor can I more doubt concerning the inward comfort of the naturally deaf, then of the infant, who though he cannot understand the outward; ordinary means, yet is capable of the spirit of sanctification; and consequently of salvation, Jer. 1. 5. as may appear in Jeremy sanctified from the womb, k Luk. 1. 15. 44. and John Baptist in the womb. As it is in not receiving the sacraments (which represent Christ to the other senses) so in not hearing the word: it is not the privation, but the contempt which condemneth: Where God denieth either means, or capacity, he can save by some other way of applying Christ to the elect, than he hath revealed to us, whom it concerneth not; we being made capable of the word preached therefore unexcusable if we will not hearken and obey, that we may be saved. 2. Unbelief: if we believe not Gods threatenings and promises, neither the law nor Gospel l Heb. 4. ●. can profit us. The faithful Minister prepareth to give (amongst others) to unbelievers also, m 1 Pet. 2. 2. the sincere milk of the word, that they might grow thereby, but as n 1 King. 3. 21. the true mother to the dead child: when I rose in the morning to give my child suck, behold it was dead, said she. 3. Want of discerning spirit, and true wisdom: the word of God is a o Jer. 6. 10. reproach to the uncircumcised ear: p 1 Cor. 2. 14. the carnal apprehended it not: he that is of God heareth his words: q Joh. 8. 47. therefore ye hear them not (saith Christ) because ye are not of God r 1 Joh. 4. 6. he that is not of God, heareth us not: hereby know we the spirit of truth, and the spirit of error, s Joh 18. 37. every one that is of the truth heareth Christ's voice. When for men's obstinacy God giveth them over, t Isay 6. 9 10. hearing they shall not understand. 4. Corruption of a carnal heart, ever resisting the holy spirit: we are naturally deaf to God's word, till Christ say to our spirits, as to u Mark. 7. 34. deaf man, Ephphata, be opened: a natural w Jud. 12. 5. 6. Gileadite hath taken the passages of the soul, and nothing can enter which speaks not it; Shibboleth; which pronounceth not according to its custom and affection: x 2 Tim. 4. 3. the itching ear cannot endure wholesome doctrine. Herod cannot endure to hear his incest reproved, nor Ahab his murder, the pharisees their hypocrisy, nor Demetrius his artifice of silver shrines: y 1 Cor. 1. 2●. the Grecians must have wisdom, the Jews signs and wonders; the nice compture of the words, witty and pleasing things (because they bring only a carnal ear) the Atheniaus some z Act. 17. 21. news the Gospel to a Act. 18. 15. Gallio, is but contention of words and questions of names: b Jer. 26. 11. 21 Jeremies preaching truth, to the wicked Princes and Priests, is treason against the City, c Act 26. 34. Paul's madness d Act. 24 5. to Festus; moving of sedition and heresy: to Tertullus, and e Act 6. 11. 13 blasphemy to the Jews. 5. Pride: as 'tis written, f Nehem. 9 29 they dealt proudly, and harkened not unto thy commandments: they who (in the height of a carnal heart) resolve not to change their resolutions, cannot abide to hear any thing dissenting: the proud heart cannot endure any contradiction. 6. Love of the world: the tares thereof g Math. 13. 22. choke up the good seed, so that it cannot find room in the heart to fructify: this makes the negotiators excuse their not coming to the spiritual feast, they must prove their Oxen, and survey their new purchases: the married think they owe no excuse: h Act. 24. 25. this makes Felix put off hearing the Gospel to some convenient time, when Satan and the world will: this makes the formal hypocrite (who will seem a great servant and lover of the word) go i Math. 19 22. away heavy, if it bid him sell and give to the poor, or secretly murmur, if it touch his fraud of falls weights: resolving to follow the word no further than it will comply with his gains: the Prophet describeth such— k Ezec. 33. 31. 32. they hear thy words, but they will not do them: with their mouth they show much love, but their heart goeth after their covetousness; etc. 7. Satan's subtlety distracting their thoughts, so that they attend not, and l Math. 13. 19 catching away that which is sowed in their heart, perverting the sense, embittering wholesome doctrine, with some dislike, distaste, irksomeness of the hearer, or suggesting some impertinent thoughts, so to fill and busy the mind, that it cannot attend to, nor receive the word: the mind of a good hearer must be like the m In illa nihil aliud fuit nisi ●abulae testam. Hieron. l. 2. ep. 19 ark of the testimony in which was only the tables of the Law. Sect. IU. The conditions necessary to profitable hearing, are that we take heed. 1 Whom. 2. What. 3. and how we hear. 1. Christ's sheep will not hearken to a stranger, Joh. 10. 5. and God saith of seducers, n Deut. 13. 3. 8 Jer. 27. 9 Thou shalt not hearken to the voice of that Prophet. 2. We must take heed what we hear, Mark. 4. 24. o 1 Cor. 15. Evil Words corrupt good manners. 3. We must he cautious p constatis ●●rum in auribus constata ●st imago sacrilegii. qui enim malè audit conster sacrilegium solet. Ambros. Rom. ul. ep. 56. l. 7. how we hear, Luk: 8. 18. The gate of life and death had need be guarded with all diligence: while Eve left it open to the Serpent, she quickly perished. The conditions of hearing are that we must hear. 1. Faithfully: without which the word profiteth not: the learner q Oportct disce●cm eredere▪ must believe, specially in God's school: we must not perversely affect to bring God's assertions to the touchstone of our sense or carnal ●eason, to make the Laws of our own faith r Joh 20. with Thomas, I will not believe except I see,— or to require demonstration and proof of God's truth, s Nec enim decebat, ut quum Deus ad homine ●oqueretur, argumentis asserere● suas voces, tanquam aliter sides ei non haberetur, sed ut oportuit, est locutus, quasi rerum omnium m●ximus judex, ●ujus non est argumentari, sed pronunciare verum. Lactant. l. 3. c. 1. whose part it is to pronounce, not to prove: because he is the only competent witness to himself: all the creatures can add no credit to his assertions: it is enough to conclude a thing true, if we can prove that God said it: because he is essentially truth: whatsoever is not true, is neither God, nor of God. It is impossible for him to lie; as 'tis impossible for him not to be, or to change his being true: now because we are not capable of the infinite counsel and truth of God, he complieth with our capacity, and speaketh t Ad humanam inte●ligentiam hu●anarum rerum significationibus loquens● Salvian. de guber. Deil. 2. after the manner of men: by little & little u Deut. 32. 2. destilling that dew of heaven on our understandings, which may not overwhelm and drown them, but make them fruitful: not pouring out his depths of knowledge on us, as he can speak, but as we can apprehend. Therefore we must adore those mysteries, which we cannot examine, and believe every syllable of God's word to be infallibly true, though our reason come infinitely short of sounding the depth thereof. 2. Attentively: we must come to a sermon, not for fear or fashion, but with an hearty desire to be edified, and therein shake off all oscitancie, careless drowsiness, and wandering thoughts, which will else render all our work fruitless: the Auditors thirst to hear, is the speakers supply: when they attend, the spirit poureth out abundantly; as w 2 King. 4. the widow's oil increased, while there were vessels to receive it: be thou present in mind, indeed to receive the word, or else a bodily presence, will no more profit thee, then did Satan's appearance among x Job 1. the Saints, advantage him: bring me an heart free from all worldly distractions, y Chrysost. in Math. said chrysostom: hearing is the port of wisdom, the sense of descipline, admirable is the power of the tongue, which the good God gave, to be the soul's interpreter, that the spirits of men (otherwise close prisoners in those house's of clay) might convey a mutual intelligence, and communicate their secret senses to each other through the ear: the heathens intimated 〈◊〉 their legends of Amphion building the walls of Thebes, and Orpheus charming the ear with notes so sweet, that he made brutes attentive, & brought some from the dead: we better know the moral in the admirable power of speaking, able to unite men in civil societies, and an holy communion, to edify, and (by the power of God's spirit working therein) to raise the dead in sin, to newness of life: but all this must be done with an attentive ear, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 20. 12. auris audic●s. Deut. 29 4. we real. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hearing ear, so the Hebrews put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor audience for an understanding heart. 1 King. 3. 9 without whose attention it cannot be. 3. Prudently which is 1. By resolving to obey God's word in every part: this is the end of our hearing: a Rom. 2. 13. not the hearers but the doers of the Law shall be justified— b Jam. 1. 21. etc. be ye doers of the word, and not hearers only, deceiving your own selves. Happy are they who hear and do thereafter: too many are all for hearing, and nothing for practice, like those c Fancsiorum nu●a alioquim corpora praegrandes ipsorum aures to●● contegunt. Plin. nat. hist. l. 4. c. 13. monstrous Fanetii, who had ears disproportionably great for the body. d 1. Cor. 13. 17. if the whole were hearing, where were the smelling: 'tis the symtome of a e Senec. queasy stomach, to desire to taste many things, and to be able to digest nothing. The word of God is f Hebr. 4. 12. quick and active: like the g Isay 55. 10. snow and rain, it doth not in vain descend but doth his will who sent it, making the good grow up to the blessing, and the evil, like fowl weeds, more rank for the fire: 'tis as the Ark h 2 Sam. 6. 11. at Obed, Edom's house a blessing, at i 1. Sam. 5. 7. Ash●od a curse: we must not think 'twill lie dead, it maketh the disobedient like the first sinner k Gen. 3. sly, and strive to hide from God▪ it leaves him excuseless, l Luk. 12. 47. to the more stripes, by how much more, he knew his masters will, and would not do it: read Deut: ●9. 19, 20, 21. we many times wonder why the Lord afflicteth us; we may easily know 'tis for the contempt, and neglect of his word: we hear, but obey not, m Neque verò corum te seducat ●rror qui ex arbitrio suo cligunt, quae potissimum● Dei mandata contemnant quaeuè quasi vilia ac parva despiciant. Hieron. 2. ep. 22. except where we please; which is indeed to idol our own affections, not to serve God: we at our n Nulli servorum licet ex his quae dominus suus imperat eligere pro arbitrio quid velit facere, quid nolit, & insoleniissim● abusionc quod placuerit assumere, quod displacuerit repudiare— jam non dominicam volunt●●em implet, sed suam. Salvian. l. 3. pleasure, make free choice which of God's laws we will obey, and which we will dispense withal: so Herod would obey Mark. 6. 20. The Athenians listened till Paul spoke of the resurrection, than some mocked, Act: 17. 3●. and the Jews heard him, till he mentioned his mission to the Gentiles o Act. 22. 21. 22. they gave him audience unto this word, than they lifted up their voices and said away with such a fellow from the earth, for it is not fit that he should live: if we hear and resolve to obey all we shall be p Math. 7. 24. prudent builders: and the word shall be a savour of life unto life to us: if not all, a savour of death unto death: our own consent to the good word (in that we hear, & whereof in effect we say as q 1. King. 2. 42. Sheimei to Solomon, the word that I have heard is good) shall pronounce to us (as to him it did) our own doom when we keep not the commandment wherewith we were charged; when men will be making their own rules, choice, and dispensations, they easily err: then Jehoiakim burneth the Prophet's roll, Jer: 36. 23. then the rich man departeth from r Math 19 22. Christ in discontent, and the s Act. 28. 29. Jews from Paul. 2. Opportunely, in the accepted time: while he speaketh: t Hebr. 3. 7. today if ye will hear his voice, harden not your hearts: you know not how soon u Rev. 2. 5. the Candlestick may be removed, how soon you may be taken hence, and whether you that neglect one sermon shall live ●o hear another: there was no noise (as hath been noted) of the w 1 King. 6. 7. hammer in the rearing up of Solomon's Temple: neither shall there be any noise in the heavenly Jerusalem of the word of prophecy, x Jer. 23. 29. which like an hammer and fire, here fashioneth the living materials of the spiritual temple. There all shall cease, 1. Cor: 13. 8. as when the Children of Israel had y Jo●h: 5. 12. tasted the fruit of Canaam, the Manna ceased: so shall this food of souls when we come to our promised rest. 3. Hearing it as the word of God, not as the word of men knowing that whether z 1 Cor. 3. Paul plant or Apollo's water, God only giveth the increase: when auditors fail of this rule, they a Jer. 44. 16. securely contemn the word, which they durst not do, were they indeed assured that the contempt thereof reflected on God himself, b 2 Tim. 3. 16. whose Word and Ordinance it is. 4. Having not the Word in c Jam. 2. 1. respect of men's persons, as the vulgar use: d Eccles 9 16. The poor man's wisdom is despised, and his words not heard. The prudent man will value this heavenly treasure, though God send it him e 2 Cor. 4. 7. in earthen vessels: to beat down that vain affection of man, which too much looketh on second causes, God chose not the learned, rich, wise, or eloquent, to preach the Gospel, but the ignorant, poor, and despised, yea f 1 Cor. 1. 26. the foolish things of the world to confound the wise: the weak to confound the mighty: that no flesh might glory in his presence, and that g 1 Cor. 2. 5. our faith might not stand in the wisdom of men, but in the power of God. 5. Hearing diligently: for what knowest thou when God will call thee effectually, comfort, and confirm thee? h Joh. 20. Thomas was but once away from the company of the Apostles, and in that one neglect, he once lost, (and for aught he knew, might finally) the opportunity of seeing Christ risen from the dead: and therefore, till Christ in mercy came again to show himself, continued in his unbelief: some come too late to Church: either laziness, or i Luk. 10. Martha's many encumbrances keep them long at home: they k Exod. 16. 21. 24. who stayed too long before they sought for manna found none: and seldom do slow comers to Church find comfort in that they carelessly hear: all the people came early in the morning to hear Christ in the temple, Luk. 21. 38. the wise merchant will part from all, ease, sleep, worldly pleasures and emoluments to purchase this treasure: make it (as David did) thy heart's delight and treasure, and thou wilt be sure to lose nothing of it. 6. Hearing with an heart desirous rather of things profitable then pleasing thy curiosity. 'tis better to be made good, then witty; to be wise then to be reputed learned: he is learned indeed who is good, but he is not always good that is learned: the m Nemo malus nisi slultus, si enim saperet bonus esse mallet exue nequ●iam si vis habere sapic●tiam, Salvian de gub. Dei. l. 5. f. wicked is truly foolish, and the foolish wicked: for he saith in his heart there is no God, Psal: 14. 1. 7. Being not a captious hearer; some bring itching, some treacherous ears to Church, as n Jer. 20. 10. Jeremy's enemies did, who watched for his halting, that they might prevail against him. This is but a Witty folly at best; concluding rather a dainty, than a wise hearer, a censurer then a scholar: one that cometh to Church to teach, not to hear: nothing but curiosities please them: but the truly thirsty are not so solicitous to drink in gold or Corinthian vessels, as to quench their thirst with that which is wholesome: there are some Philoxene's, so full of censorious acrimony, that they had rather be condemned twice to the mines, than once to forbear their rigid censure: a prudent hearer will be advantaged both by that which is delivered with much politure and elegancy, and that which is roughly: even the speakers errors shall add to his knowledge: the ancient Heathens wont to place the Graces by the statue of Mercury, to signify with what candour, auditors ought to pass by some slips of speakers. The Rules of practice are either 1. before. 2. in. 3. or after hearing the word. 1. Before thou comest into the house of God. 1. o Eccles. 5. Look to thy foot, whether thou stand right before God by a p 2 Cor. 13. 5. through examination of thy state, whether thou art in the faith: repent thee of all thy sins, q Jer. 4. 3. break up your fallow ground and sow not among thorns: without this what hope can we receive of any fruit? One main reason why we do often hear, and so little profit, is the neglect of this duty; how can we hope that God's word will do us good, when we continue in impenitency and resolution to sin. 2. Pray God for a blessing, that he would assist the speaker with an enlarged heart, faithful memory, a door of utterance, and that evidence of his spirit, which may make his ministry powerful to convert and comfort. r 2 Cor. 1. 11. If Paul had need of such assistance, how much more have we? Pray that God would be pressed to take from thee all spiritual blindness, hardness of heart, prejudicated opinion, wandering▪ thoughts, and profanation: that he would restrain the busy malice of the Tempter▪ that he would give thee a discerning spirit; that he would open thy heart and ears, s Act. 16. as he did Lydia's, that thou mayst attend, and lay up his words in thy heart: that thou mayst understand, believe, and bring forth fruits to life eternal. 2. In hearing 1. Attend without distraction, that thou ma●st mind, understand, and lose no part, lest thou mistake the rest. 2. In case of distractions, send up brief and frequent ejaculations, for God's gracious assistance, thus must we build like an t Nehem. 4. 17. I● raelite, among our enemy's, with a weapon in one hand, and a building instrument in the other, that we may at once descend and edify. 3. Compose thy body to such a reverend posture, in respect of God's presence, and the testimony of men and Angels, who behold thee, that thou mayst thereby contribute to the Minister & hearers, the assistance of thy devout gesture, attention, countenance, and voice, as occasion serveth to say, Amen. 3. After hearing. 1. Lay up the seed in a faithful memory, u Math. 13. lest the evil one come, take it away, and leave thee fruitless, that thou mayst be w Jam. 1. 25. a doer of good works, and not a forgetful hearer, and so be blessed indeed: as 'tis written x Deut. 6. 3. Hear therefore O Isra●l, observe to do it, that it may be well with thee: lay that to heart which thou hearest, throughly applying it to thyself, as if God picked thee out of all the congregation, to speak to thee, that he might draw thee to repentance, and salvation: thus must thou y Job. 22. 22. lay up his words in thine heart, and z Rev. 3. 3▪ hauled fast that thou hast received: thou learnest only so much as thou remember'st: excuse not thyself upon a bad memory: thou seldom forgettest where thou seriously lovest▪ where is that old man that hath forgotten where he hath laid his gold? Use the best means▪ by repeating, writing, calling to memory some things at least, when thou comest home: thou shalt in this constant practice, ●inde thy memory amend. 2. Meditate, and examine how thou hast profited by hearing: in case thou find hardness of heart, and barrenness in thy soul, be not discouraged, God hath his times: Moses smote the rock at Horeb a Num. 20. 11 twice, before it would yield, at last it sent out abundant streams of living waters. God speaketh once, and twice, and man perceiveth not: line must be unto line, and precept unto precept: happy he who once resenteth; give it not over, still practise: the beast b Levit. 11. 3. etc. which ruminateth not, was reputed unclean: the moral is, they are wicked, who call not oft to mind, that which they have heard. Be constant in examination of thyself after every sermon thou hearest: to dress ourselves we are contented often to consult our glass, how well and decently 'tis done; how few do it after hearing? If thou wilt do thyself right herein, thou shalt at last feel the power of God's word in thy soul. Doth any inquire; how shall I know when I hear the word as I ought? The signs are. 1. Joy of the holy Ghost: so c Luk. 2. 20. went the shepherd's home, so the d Act. 8. Eunuch, so e Act. 13. many of the faithful. 2. Desire to hear more, as those happy converts, Act: 13. Act: 17. 32. the spiritual f Eccles. 1. 8. ear is not satiate with hearing: when good g 2 King: 22. 3 Josiah had heard the Law read, he gave present charge, go and inquire the Lord for us. 3. Profiting by the h 1 Pet. 2. 2. sincere milk of the word, & growing thereby from strength to strength, from grace to grace. 4. Faithful resolution to do all that which thou hast learned (as i Deut. 5. 27. Israel once professed) otherwise, it had k 2 Pet. 2. 21. been better, never to have known the holy commandment: it being l Quia minor is crimi●is reatus est, legem n●scire, quam spernere. Salvian. de gub Dei. l. 4. f. ●minor reatus cst sancta non legere, quam lecta violare, ib. l. 5. Ignosci aliquatenus ignorantiae potest, contemptus veniam non meretur. ib. Salvian. l. 5. less sin to be ignorant of God's word, then to despise it known: Herod did many things but his dispensation with one sin, overthrew all the rest. 5. Hearty and unfeigned repentance, such as we read of in the Jews at Peter's sermon, Act: 2. 37. such as is commanded, Rev: 3. 3. 6. Filial fear of God; this is the end of speaking and hearing: m Eccles 12. 14. to fear God and keep his commandments, is the whole duty of man. 7. Readiness to impart to others what we have learned— that they may teach their children, said Moses, Deut: 4. 10. so did holy Abraham his family. 3. Lastly, again commend thy soul to God, that he may send thee the former and later rain upon the seed sowed in thine ears, to enable thee to bring forth happy fruitsthereof: to make it powerful, and comfortable to thee in life and death. A Prayer before hearing the word: O Lord God eternal, who hast laid the foundation of the earth, and formest the spirit of man within him, who art the father of light, and causest the Sun of righteousness to shine unto people sitting in darkness, in the region and shadow of death, that the glorious light of the Gospel might appear to them, that they may therein know thee, believe, see thy saving health, and be fruitful in good works, to thy glory and the assurance of their own hearts before thee: we humbly acknowledge that we we are most unworthy of the least of all thy mercies, specially of that light of truth, which thou hast abundantly, and long bestowed upon us, seeing we have not yet brought forth fruits worthy amendment of life, but have walked every man in the stubborness, vanity, and security of his own heart, as if we had not known thy will: thou hast alured us with promises, and deterred us from our wicked ways with threatenings and sore afflictions accordingly sent upon us. but we have answered all with contempt, security, adding transgressions to transgressions, till they have been multiplied over our heads, ascended up into thy presence, and thence with wilful hearts and violent hands, pulled down thy severe judgements uponour selves, as appeareth this day: so that in our own consciences, we do deserve to hear that sentence on the barren tree, cut it down and cast it into the fire, why keepeth it the ground barren? That thou shouldst give us over to our own vile affections, and destruction of body and soul, by taking away the comfort of thy word from this sinful nation, by permitting those sons of confusion (who of ourselves have risen up speaking perverse things) still to prevail against the unity of this Church and State: that thou shouldst send us strong delusions, who would not receive the love of the truth, that thou shouldst suffer a fearful darkness again to cover this land, that night should be to us for a vision, and darkness for divination, that the Sun should go down upon our Prophets (whose words and ministry we have so much sleghted and contemned) and that the day should prove darkness over them; that thy word should become a savour of death to us, and every prophecy we hear rise in judgement against us: O Lord we cannot be ignorant, that our obstinary is such, as that thou who art an holy and just God, canst have no pleasure in us: we have so often stopped our ears to thy law, that we may well expect, that thou wilt not accept our offerings, and incense of prayers in our distress, who have wearied thee with our words, and drawn near to thee with ●eigned lips, b●t our hearts have been far from thee: we are become the border of wickedness, and thou hast been sore displeased with us, because we have not harkened to thy Prophets, who cried to us to turn from our wicked ways; we have indeed not laid their messages to heart, but refused to hearken, and pulled away the shoulder, we made our hearts as Adamant stone; lest we should hear thy law, and the words which thou sentest in thy spirit by the former Prophets; therofore came this great wrath from thee: the Priests have offered polluted bread on thy altar, with the strange ●ire of their own inventions: the oppressing Cities obeyed not thy voice, nor received correction, they trusted not in thee, neither drew near unto their God: their Princes within them were roaring Lions, and their Judge's evening Woolves, yea their Prophets were light and treacherous persons, their Priests have polluted thy sanctuary, & done violence to thy Law: we have itching ears for heaps of teachers which preach pleasing things, crying to us, peace, peace, even when misery and destruction is upon us, because we would not abide wholesome doctrine: we have not feared thee, nor received instruction, but corrupted all our ways, therefore are we to this day consumed by the fire of thy jealousy, we are become an afflicted poor people, and we deserve that thou shouldst still be terrible unto us, and power upon us thy indignation, bring distress upon us, and that our blood should be poured out like water, on the bosom of this good land, which we have stained with cruelty, murder, rapine, oppression, uncleanness, and that fullness of sins, which is scarce heard of among those who have not heard thy law to teach them better. But O Lord our God there is none holy, whom thou hast not made such, nor any so wicked, but thou canst make him holy; Lord we are in thy gracious hands, we humbly pray thee to frame our hearts according to thine own will, and make us such as thou wouldst have us to be: O God of mercy have compassion on them who would not swerve from thee: make us a people of circumcised hearts, and pure language, that we may all▪ yet once again, serve thee with one consent: convert us that thou mayst turn unto us, and establish thy covenant of life and peace amongst us: O Lord in the amazing fears and bitter afflictions of our souls, answer with good and comfortable words: return unto Jerusalem with mercies, comfort Zion (be still our God, and let us be thy people in truth and righteousness) be thou a wall of fire round about her, the glory in the midst of her: dwell thou in her that she may again be called a city of truth: the mountain of the Lord of hosts, the holy mountain. Cut of the remnant of Baal from this place, and the name of the Chemarims with their Priests, who turned back from thee unto vanity and superstition: show us thy ways, O Lord, and teach us thy statutes, lead us in thy truth, O God of our salvation: set thy fear in our hearts, that thy secret may be with us: open our eyes that we sleep not in death: show us our sins, and the way to avoid them by the knowledge of thy law, and the spirit of sanctification: assure us of our interest in Christ, by the comfortable testimony of thy holy spirit, applying the promises of the Gospel to our wounded consciences: continue forth the light of thy word to us, and the purity of religion and thy holy worship amongst us: put thy holy spirit the spirit of prayer and prophesy abundantly upon the Ministry: assist them with enlightened understandings, sound knowledge of all the mysteries of eternal life and salvation, enlarged hearts, holy affections, faithful memories, and has●owed lips, for the powerful delivery of thy holy word unto us: forgive us all our disobedience, barrenness and unfruitfulness, give us true and hearty repentance for all our sins past, with a steadfast purpose and faithfully resolution never to commit the like again: take from us all spiritual blindness, hardness of heart, unbelief, prejudicated opinion, wand'ring and profane thoughts, and what ever else hath hitherto hindered the fruit bearing of thy holy word: resist the vigilant malice of the tempter, that he may not distract us, nor take away the seed of thy word out of our hearts. Give us sanctified thoughts, and holy reverence towards thine ordinance, an harkening ear, and attentive heart: O God who hast the key of David, which openeth & none can shut, who saidst unto the deaf ears be opened, and they presently were so: say it unto our hearts and ears: so sanctify our affections, and prepare us to hear and receive thy word, that we may attend unto it as thy word, and not the word of man, that it may prove a savour of life to us; that we may bring forth better fruits than ever we have done: that leading us in thy way it may bring us to Christ, the truth▪ the way, and the life, the end of the law to every one that believeth, and the fruits of our hopes & endeavours, the salvation of our bodies and souls, through thy son our Lord and Saviour Jesus Christ. AMEN. A Prayer to be used after hearing the word. O Lord our God, we humbly present unto thee the fruits of our hearts and lips, praise and thanksgiving, as for all thy gracious mercies and favours spiritual and temporal, so specially for the light of truth in thy holy word preached unto us, whereby thou pleasest to reveal thy will concerning our duty towards thee, and our salvation in Christ Jesus. More particularly we thank thee for that portion thereof now bestowed upon us: we humbly pray thee to pardon our unholy, and unreverend hearing, our profaneness of heart and mind, inattention, wand'ring of thoughts, and drowsiness of spirit. And now holy father prosper thine own ordinance, send down the former and the latter rain, the dew of grace, to mollify our hard and stony hearts, that the seed now sowed in our outward ears, may be fixed in our memory, and take deep root in our hearts and affections, that the fruits of our faith and entire obedience may appear in our lives and conversations, to thy glory, and our comfort and salvation, through Jesus Christ our Lord. AMEN. CHAP. XIV. §. 2. Of the Sacrament of the Lords Supper. §. 2. Who receive the grace thereby represented? §. 3. How we ought to prepare for the right receiving thereof, how to receive it: and what to do after receiving. 1 Sect. I. OUr Saviour Christ hath left us under the Gospel a Pauca pro multis, cademque sactu facillima. only two Sacraments, Baptism the Sacrament of initiation, and the Lords Supper, the sacrament of confirmation: that admitteth us into Christ's visible body the Church, Baptismi sa●ramentum, & ●lchratio corporis & sanguinis Dom. August. de doct. Chri. l. 3. c. 9 this feedeth and strengtheneth in the same. 2. A b Sacramentum est & signum rememoratioum ejus quod precess● scil. passionis Christi, etc. Aquin. part. 3. q. 60. a. 4. Sacrament is a visible sign of an invisible grace, an holy seal ordained of God to strengthen our faith in his promises in Jesus Christ for the free remission of our sins: which God therefore annexed to his word to confirm us, by representing the suffering of Christ to our sight and tasting, as the Gospel preacheth it to our ears. 3. This Sacrament is called the Lords Supper, because c Math 26. 26. 1 Cor. 11. 23. Christ ordained it at his last supper, wherein, to fulfil the law, he eat the Pascall Lamb; and to show the determination and d Hebr. 7. 11. 12. change of the levitical Law, and Priesthood, he ordained for this e Jer. 31. 31. new covenant of grace a new Sacrament and seal thereof: that it succeeding the Passeover, might declare him to be the f Joh. 1. 29. 1 Cor 5. 7. only Lamb of God which taketh away the sins of the world: to g 1 Cor. 11. 26. show and represent his death until his coming again: to leave his Church a badge of distinction from infidels, and a parting token and pledge of his love assuring the faithful of his continual love toward them. 4. The visible signs herein, are h Math 26. 26. 1 Cor 11. 24, 25. Bread and Wine: the thing signified is the participation of the body and blood of Christ, the benefits of whose death and passion being apprehended by faith accrue to us, as our i 1 Cor. 10. 16, 17. mystical union with Christ, our incorporation into him, our reconciliation with God, and the nourishment of our souls to k Joh. 6. 33. 35. 48. 51. 53. etc. eternal life. 5. These signs do not barely represent the body & blood of Christ unto us, but do also truly exhibit the same; so that Christ is truly there; and we do by faith truly eat his flesh, & drink his blood, but spiritually and mystically, not carnally and bodily: for neither is the bread converted into the body of Christ, nor is that with, or under the species thereof: for if there be not visible signs distinct from that which is thereby signified, it can be no Sacrament: we do l Joh. 6. 54. etc. indeed eat his body and drink his blood, as we m 1 Cor. 10. 16. who are many, are yet indeed, & truly one body, in, and with Christ, that is mystically and spiritually, 1. Cor: 6. 17. To eat the body and drink the blood of Christ, is n Ut quid paras dentes & ventrem, crede & manducasti. August. in Joh. 6. tract 25. by a true faith (in these outward signs bread and wine, in the Sacrament) inwardly to apprehend all the benefits of his passion, and thereby to become partakers of his body so, as that we are made flesh of his flesh, Ephes. 5. 30. and bone of his bone, p Joh. 6. 56. he dwelling in us and we in him: The faithful now eat & drink q 1. Cor. 10. 1. etc. 1 Cor. 5. 7. the same in this sacrament, which the faithful did before the incarnation of Christ in the Pascall Lamb; and out of the rock that followed them, that was Christ: but they did not in the Passeover, or out of the rock, eat and drink the body & blood of Christ carnally, but spiritually and sacramentally; for how could they otherwise eat his body, wh●̄ as yet he had not taken any humane body on him: so that whereas Christ said, take eat, r Math. 26. 26. this is my body; we must remember that it was s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ib. Math. 26. 27. a sacrament he then instituted, (and therefore used a sacramental phrase and manner of speaking) wherein sometimes the sign is put for the thing signified, as 1. Cor: 11. 25. this cup is the new Testament: sometimes the thing signified, is put for the sign thereof, Exod: 12. 11. it is the Lords Passeover: so they used to say eat the Passeover; meaning the lamb the sign thereof: so here, this is my body, that is a sacrament or sign thereof. 1. The reprobate and elect communicate sometimes together in the elements and outward signs, t Sect. II. but the reprobate hath no part nor fellowship in the inward grace: which was signified in that t Exod. 12. 45. 46. 48. no part of the Pascall lamb u Cyprian. de simple. praelat. might be carried out of the house, nor any uncircumcised person eat of it. 2. The elect here receiveth that spiritual refection which nourisheth his soul to eternal life, but the reprobate eateth and drinketh his own damnation, w 2 Cor. 11. 29. not discerning the Lords body, but taking it as a thing of common use, not sacred: if the elect come unworthily, he shall be punished with some temporal punishment: for this cause many are weak & sick among you and many sleep: so the red sea was a defence to Isra●l, and destruction to the Egyptians. 3. They receive unworthily, who not understanding the end and institution, or duty in this holy and dreadful mystery required will yet presume (for fear of humane censure, fashion, or company) to venture on it, without due reverence or preparation: also unbelievers, hypocrites, malicious people, and they who purpose to continue in any known sin. 4. They may be said to be fit, or worthy guests for the Lords table, which understanding, and well considering, the institution, end and due reverence herein required, have the eye of faith fixed on Christ, and on his merits for their redemption; who out of a deep and inward sense of their own unworthiness, judge and condemn themselves to x 1 Cor. 11. 31. prevent God's judgements: who rest on the sole merits of Christ for their salvation: who with all their hearts desire to forsake all their sins, that they may serve God sincerely: who are in y 1 Joh. 4. 7. charity with all men: who with humble and reverend hearts, receive this sacrament, with all thankfulness, showing their dependence on Christ's sacred ordinance, z Luk. 22. 19 obedience to his holy will, and their expectation, of his making good all his promises therein. Seeing this is a matter of so high concernment, Sect. III. it importeth every Christian. 1. to consider how he ought to prepare for his receiving it: 2. how to receive it. 3. what to do after receiving. 1. For thy preparation. 1. a 1 Cor. 11. 28. Examine thyself before thou presume to come, whether thou do understand the institution, meaning and end of this Sacrament, and if not, learn of them that are able to instruct thee herein. 2. Examine whether thou hast true faith assuring thee, that Christ died for thee; and with his eye of mercy and omniscience, in his passion, as well looked on thee as those believers, who stood by his cross: then, though thy faith be weak, if thou hunger and thirst for righteousness, come to this table that thou mayst be strengthened: The woman was cured, who said in her heart b Math. 9 21. If I may but touch the hem of his garment; if thou believe, in touching and tasting these signs and seals which he hath appointed to derive virtue to thy soul, thou shalt be healed. 3. Examine whether c 2 Cor. 13. 5. Christ dwell in thee by his holy spirit, daily mortifying thy corrupt affections, and quickening thee to the life of grace, which will show itself in sanctified desires, thoughts, words and actions: at lest in sincere intention of the heart, and some ability to keep Gods holy laws without any the least purpose to yield indulgence to the breach of any of them. The soul cannot be in the body but it shall be discovered by some acts of life and motion: the being of the d 2 Sam. 6. 11. Ark at Obed Edom's house, appeared in his thriving, how much more shall the presence of Christ. 4. Examine whether thou do heartily repent thee of every sin which thou hast committed: if so then though remorse of conscience create thee fears and doubtings; come to the Lords table who e Math. 11. 28. inviteth the heavy laden, to comfort them: f Joh. 3. the brazen serpent was a type of Christ, that had the form of a serpent without venom, and Christ the g Phil. 2. 7. form and nature of man, h Heb. 4. 15. 1 Pet. 2. 22. without sin: he that was stung with fiery serpents, i Num. 21. 9 by looking up to the brazen serpent, was presently cured: and he that is bitten with hell's fiery serpents (all other ways uncurable) by looking upon Christ with the eye of faith, shall be saved: therefore in case thou find any stupid impenitency in thy stony heart, be thou the more attentive in hearing the word, and more serious in applying it to thy conscience, more fervent in prayer, and more frequent in receiving this holy Sacrament, thou shalt at last find an happy effect hereof. 5. Examine whether thou be in charity with all men: as he that presumed to offer with any other fire than that which came from heaven, was cut off from Isra●l: so shall it be with those who offer this spiritual sacrifice in malice: if he that touched the Ark with unconsecrated hands, was smitten dead, what shall become of them who dare come to the Lords table with bloody hands, and malicious hearts? if thou be not in charity, k Math. 5. 24●. leave thy gift before the altar go first and be recenciled. neither mayst thou think thyself excused from communicating by thy malice: God biddeth thee be reconciled and then come and offer: neither mayst thou think to lay down thy malice (as they speak of the serpent, while she drinketh) for a time only, to resume it again: in a wilful abstinence, there is a contempt of the Sacrament which shall condemn a man: and in coming to Christ l Exod. 12. 19 1 Cor. 5. 7. 8. our Passeover with the leven of maliciousness, is the same danger: there is no safe way, but in reconciliation, that thou mayst receive worthily. 2. The second point is, how we must receive? we must do it with hearts lifted up to God in holy meditations of Christ's passion, frequent ejaculations imploring Gods gracious assistance, obsignation and sealing up of our salvation, with hallowed thoughts, minds sequestered from all worldly things, and the most attentive and holy reverence of soul and body: for so ought we to appear before God in his worship Psal. 95. 6, 7. Secondly, the riches of God's grace, all the merits of Christ are here offered and held out to us, by the hand and ordinance of Christ: Thirdly, 'tis administered and received with a prayer, for which no gesture can be too humble: lastly, when Moses rehearsed the mercy of God to Israël in the institution of the m Exod. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est humiliari: & in Hiphaël significat propriè corporis prostrationem, Grac● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a●dorare, etc. Pagnin. Thesaur. l. Sacr. Passeover, than the people bowed down and prostraited themselves: the same reason have we to express a reverend and humble thankfulness for Christ our Passeover. 3. After receiving. 1. Give thanks to God for these seals of thy redemption in Christ. 2. Be careful to perform all thy promises, vows, & holy resolutions, conceived and made in thy preparation to receive, and live every day of this life, as if thou didst therein communicate. 3. Keep a careful watch over thy body and thy soul, lest the evil one repossess himself of the swept & garnished room, and bring with him seven worse spirits than himself. Lest thou relapsing to n 2 P●t. 2. 20. the filthy vomit of thy old sins, thy end prove worse than the beginning. I have o Cant. 5 3. washed my feet (said the Spouse of Christ) how shall I defile them? 4. Pray the Lord to make good his own ordinance unto thee effectually sealing thee up unto the day of redemption. 5 Examine thyself whether thy soul be nourished, and strengthened by receiving, which will appear, if after it, thou art more cheerful in greater assurance of thy salvation, remission of sins, peace of conscience, and joy in the holy Ghost: if thou art more quick, active, and able to all holy duties: if receiving breed in thee a spiritual appetite to receive again, that thou mayst more be confirmed in Christ; if it beget a fervent love to God, and thy neighbour's amendment of life, and more hearty loathing thy sins, inward sense of the life of Jesus dwelling in thee, an holy contempt of this world, with a longing desire, and constant hope of a better life to come, causing thee to set thy affections on things celestial, to walk with God in holiness, and to have thy conversation in heaven: if these things are in thee, blessed art thou, he hath sealed thee with his holy spirit who will p Ezek. 9 6. know thee for his own, and so protect thee with his providence, that the destroying Angel shall not touch thee. To conclude, when the diseased woman (of whom] spoke) but touched the hem of Christ's garment she presently felt the powerful effect thereof, in her healing, though Christ had made her no such promise: and if we have received his body and blood according to his command, his promise must be fulfilled, and we shall be strengthened, and healed, we shall feel the same power nourishing us to eternal life. A private Prayer before the receiving of the Lords Supper. MOst gracious Lord God, Father of mercy and truth, Who dwellest in that light which none can attain unto, yet vouchsafest to prepare the hearts of thy servants here on earth, to help their infirmities, and to hear their petitions: prepare my heart, teach me to pray, incline thine ear unto me, and have mercy upon me: O Lord thou art a just, and a severe Judge; how shall I then (vile and unworthy wretch) appear this day before thee in the courts of thine house? I came into this world a child of wrath & disobedience, naked and destitute of all goodness; but thou O Lord my Redeemer▪ hast bestowed the seal of thy righteousness upon me in my Baptism, thou hast called me to the knowledge of thy gospel, thou hast given me the earnest of my redemption, by the spirit of regeneration: Lord establish now the thing which thou hast freely wrought in me: and as thou hast this day invited me to thy table, and the communion of the body and blood of thy holy Son Jesus Christ, so Lord bestow the wedding garment on me, that I may appear before thee clothed in his righteousness, whom thou madest an offering for sin, that in him we might become righteous before thee. Lord what is man that thou so regardest him? and who among the sons of men, hath more cause to praise thy mercies then wretched I? thy mercy hath long spared me, thou hast taken me out of the power of darkness, & kingdom of Satan: thou hast given me the glorious freedom of the children of light what shall I rendër the Lord for all his benefits towards me? I will call upon the name of the Lord; I will declare his mercies, I will take the cup of salvation, and pay my vows: all is to little which I have to give thee: O Lord thou hast in my creation given me myself in my redemption thou hast restored me to myself: therefore now accept again thine own gift: Lord let me be wholly thine: And being now to appear before thee which a sacrifice of praise I pray thee for jesus Christ his sake, prepare the altar, purge me with Hyssop, create a clean heart within me, renew a right spirit: sprinkle the door of my soul with the blood of the Lamb of God, which taketh away the sins of the world, that the destroyer may not enter: send into my soul that heavenly fire of love to thy sacred Majesty and charity to all men, which may assure me of thy acceptance of me, and my sacrifice of praise and thanksgiving: clens out of me all the old leaven of sin and maliciousness: open my understanding, increase my faith, that I may see and know the assurance of my sin's remission in the seal of eternal life which by thy mercies I am now to receive. Thou hast taught me O Lord, that my blessed Saviour, in the night that he was betrayed, made this holy testament: wherein as he took flesh and blood of us, that he might die for us, so he bequeathed his body and blood to us, that we might live in him, and left this Sacrament, as a faithful pledge of his love, to remember us of his dying for us till he come again: O Lord I know thou art the life, and truth, and wouldst not leave thy Church any effectless earnest of their salvation: Lord Jesus therefore be present with my spirit, work powerfully on thine own ordinance, that it may indeed seal up my salvation in my soul, with that conconstant assurance, that the gates of hell may never prevail against it▪ that no terror of conscience, nor any delusions of Satan may be able to overthrow it: but that I may with a lively faith, lay hold on all thy merits: that I may find therein an inward peace, in confidence of my sin's remission, reconciliation with my God, sound joy in the Holy Ghost my comforter, sanctified will and affections, purity of life, and holy obedience, which hath the testimony of a good conscience, to be a sweet comfort both in life and death, assuring me that I have fought a good fight with entire faith, and therefore shall enjoy the crown of righteousness, which the Lord the righteous Judge, shall at that day give to all them, that love his appearing: Grant this, O Lord, and whatever else thou knowest to be needful for me, for Jesus Christ his sake: who with thee and the holy spirit, liveth and reigneth, ever one God, world without end. AMEN. An other private Prayer for one ready to receive the Lords Supper. HOly Lord I humbly beseech thee for Christ Jesus sake (whose sacred body and blood are here represented) forgive me all my sins, and give me a steadfast, hearty, and constant resolution never to commit the like again: give me a lively faith, that through these signs (which my Saviour hath appointed to be received in remembrance of his death and passion until his coming again) I may really apprehend the spiritual relish of the bread of life, and to be assured that Christ's body was given for me, and his most precious blood shed for my redemption: Lord lift up my soul above all worldly thoughts, that I may, by a steady and confident application of all the benefits of his death and passion, see Christ Jesus sitting at thy right hand, feed on him by a justifying faith, and thereby be nourished to eternal life: Holy Father, hear and assist, direct and guide me according to thine own will: Lord Jesus who gavest thyself to death for my salvation) deny not the requests of my feeble soul, longing for the assurance of thy saving health, hungering and thirsting for thee and thy righteousness: O holy Ghost the sanctifier of all the elect, throughly cleanse me from all the old leaven of sin: prepare me body and soul, to an holy, reverend, and effectual receiving these sacred mysteries, that my soul and conscience may thereby be sealed up to redemption, and salvation through Jesus Christ my Lord and blessed Saviour. AMEN. A private Prayer after receiving the Lords Supper. MOst gracious God and merciful Father, who of thine own free love, and good pleasure, hast elected, created, redeemed regenerated, reconciled, justified, and preserved me unto this present; who hast also bestowed ●on me (unworthy of the least of thy mercies) the peaceable use of thy holy word and sacraments; I humbly thank thee as for all other thy favours, so for this present comfort which I have now received: Lord accept this sacrifice of praise and thanksgiving through Jesus Christ, whose oblation of himself once offered for a full and perfect price of our redemption, and satisfaction for all our sins, we have hereby according to his own ordinance remembered: Lord perfect the work which thou hast begun in me, make good thine own institution unto my soul, seal me up unto the day of redemption: work in me a full assurance of my sin's remission, and my reconciliation to thee by the death and merit of thy holy son Jesus: give me a lively sense of my union with him, and his living in me, so guiding me by his holy spirit, that his life may appear in all my thoughts, words, and actions; that I may henceforth live no more to sin, but being freed from the power and laws thereof, may have my fruit unto holiness and eternal life: Lord make me every day more and more able to do thy will, and to abandon mine own corrupt desires: let me now feel in my soul & conscience the real benefit of thy word and sacraments, which thou hast promised to all those that truly seek thee: give me that longing desire of right cousnesse, which is by thy grace secured from despair, and preserved from vain glory and presumption: satisfy me with that measure of grace, which thy wisdom knoweth sufficient for me: Lord make me know assuredly that I have not now received this holy sacrament in vain: nourish me hereby to eternal life: give me a greater strength to walk righteously before thee, with sound faith, cheerfulness of mind, firm and comfortable peace of conscience, and that joy of the holy Ghost, which may ascertain me that thy kingdom is established in me: Give me a zealous love of thy glory, ready obedience to thy law, fear to displease thee, innocency of life, and that holy charity towards all men which may give me boldness in the great and terrible day of the Lord Jesus: order thou my conversation so that it may be unblamable towards all men, and holy before thee, to thy glory and the good example of those with whom I live: assist me with such a measure of thy sanctifying spirit, that I may indeed perform all those vows which I have made before thee; that every day of my life, may be to me, as this Sabbath an holy rest from sin. Lord who powerfully commandest all thy creatures, prevent the mischievous subtlety of the tempter: let thy holy spirit keep me body and soul: give me an holy contempt of this present world, and affections set on high, where my blessed Saviour sitteth at thy right hand, who shall in the appointed time appear in judgement, and gather his elect unto him. These things and whatsoever else thou knowest needful for me or any part of thy whole Church militant, I beg at thy gracious hands, who hast commanded us to ask, and promised to give: Lord give therefore a gracious answer through Jesus Christ our Lord, to whom with thee O Father of mercy, and the holy Spirit the Comforter, be all honour and glory in heaven and earth to all eternity. AMEN. Another private Prayer immediately after receiving the Lords Supper. LOrd make us thankful for all thy mercies: especially for the knowledge of thy son, our ever blessed Redeemer: and for these seals of our salvation now received: Holy Jesus (who even now from the right hand of the father, hearest, and beholdest what we have done according to thine own institution in remembrance of thy death and passion) forgive us all our failings and imperfections, accept our wills to obey thee more perfectly; and as thyself gavest the signs, so give thou (who only canst) the powerful effects thereof, that every one of us may evidently feel the vigour and strength of this spiritual refection in our souls and consciences, more and more to a full assurance of our interest in thee, peace of conscience through thee, sanctified wills and affections by thee, and that candour of manners, holiness of words and actions which may clearly shine in our conversations before all men, to thy glory and our comfort in life and death: Lord hear and help us: Lord incline thy merciful ear unto us, and do it, for his merit who now intercedeth for us, thy son, our holy Saviour Jesus Christ. AMEN. CHAP. XV. xv.. 1. Of the Sabbath. the name: institution: things considerable for the sanctification: the beginning and ending: reasons of God's institution thereof. §. 2. Of the change to the Lords day: now to be observed of Christians. §. 3. How we must now sanctify it? 1 Sect. I. SAbbath signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease or rest, etc. a rest, from motion or work: hence this day set a part for holy conventions, and the public service of God, is called a Sabbath, thereto sanctified and hallowed by God's appointment: for every rest, or cessation from work is not the Sabbath of the Lord. Gen. 2 23. 2. The Lord having perfected the work of creation, rested on the Seaventh day (that is, Gen. 2. 2. 3. ceased from creation) blessed it, & sanctified, or appointed it to be kept holy by man, as is repeated and interpreted in the moral law given by the ministry of Moses. Exod. 20. 3. In this precept are considerable those things which are 1. Moral and Natural. 2. Positive and ceremonial. 1. The Moral part is that a seaventh day be set apart and kept holy for divine worship and rest from servile works: and this (as all moral precepts, having their ground in the law of nature) concerns and binds all men in all ages, whose reason telleth them that there must be a time for the public service of God. 2. The Positive and Ceremonial part is that which bound all men to the observation of the seaventh day from the creation, Hebr. 7. 12. 18. until it was changed (as all the levitical ceremonies● for a seaventh day to begin from Christ's resurrection from the dead and also that which bound the Jews to the observation of certain ceremonial rests and solemnities thereon, until the substance of those shadows were come: so we read of their several Sabbaths, Sabbatum magnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as first their great Sabbath, which was that on which concurred a double solemnity, Joh 19 31. Observant ubi festa mero pede sabbata reges, & vetus indulget senibus clementia ' porcis. Juv. Sat. 6. as the last day of the Pasover, and the seaventh day Sabbath: secondly their holidays, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessationes, fetiae. etc. Pagn: Hiero. reddit. Sabbata: sit Ar. Montan. or solemn feast days, wherein they were to feast and rejoice before the Lord: see Levit: 23▪ 24. etc. Deut. 16. 14. and these were also to them Sabbaths, Lam: 1. 7. the adversaries saw her and did mock at her Sabbaths. Thirdly their Sabbath of the earth, every seventh year to rest. Exod: 23. 11. Levit: 25. 4. Numb: 28. 10. Fourthly, Sabbaths of years, seven times seven years, 49. after which the trumpet was to ●ound the Jubilee. Levit: 25. 8, 9 Fitly their Sabbath of weeks, see Levit. 23. 15, 16. Deu●. 16. 9, 10. these were ceremonial appertaining to the Levity all law, and therefore determined and ended with the rest of those ceremonies: so Paul arrangeth them, and would have no man judge Christians in respect of any such Sabbath. Colos: 2. 16. yea he counteth it returning to weak and beggarly elements, to observe days, etc. Galat. 4. 10. 4. The seventh day Sabbath began at Evening, and so ended the next day Evening, according to the beginning and ending of natural days from the Creation (as 'tis said, the evening & the morning made the first day) from Even unto Even shall you celebrate your Sabbath: but our Lord's day beginneth in the morning from the resurrection of Christ on the morning of the third day▪ Gen. 1. and that's not without a mystery, that the Legal sabbath began with darkness, Levit. 23. ●2. and the Evangelicall began with light. 5. God appointed the observation of the Sabbath for many reasons. 1. That it might be a day for God's public service, as it was and is observed, that men might come together to hear the Law, pray, receive the holy Sacraments, etc. Luk: 4. 16. Act: 20. 7. 1. Cor: 16. 2. 2. To keep in memory the work of creation. Exod: 20. 10, 11. 3. In the giving of the law was added that which concerned Israel's deliverance from their Egyptian servitude (a type of our freedom from the bondage of sin and Satan) remember that thou wast a servant in the land of Egypt— therefore the Lord thy God commanded thee to keep this Sabbath day. Deut. 5. 14, 15. 4. That it might be a sign between God and his people, that they might know that he is the Lord that sanctifieth them; and a sign of the eternal rest in the life to come, Exod. 31. 13. as it is said, Hebr. 4. 9 there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sabbath keepping to the people of God. 5. To move masters to be just and equal to their servants and beasts in remembrance of their own condition: on the seventh day thou shalt rest, that thy Ox and thy Ass may rest, and the son of thy handmaid, and the stranger may be refreshed, Exod: 23. 12. that thy manservant and thy maid-servant may rest as well as thou, Deut. 5. 14, 15. and remember that thou wast a servant in the land of Egypt, etc. 6. That God and his laws may be remembered, that in case, any forgetfulness of him should fall on man (most apt to forget God) the very solemnity of the day might remember him. 6. Sanctification of the Sabbath, on God's part, was his appointment to keep it holy; on man's, the setting it apart from common use and ordinary works, to spend it in holy exercises according to God's commandment: profanation of the Sabbath, was, and is, by doing those works which God prohibited to be done on that day, as servile works, or on any day, as sin, or any thing hindering his workship on that day to be performed, as humane, servile, or ordinary works of ourcallings: all works are not prohibited on the Sabbath, the Priests by the law did sacrifice thereon; this as other like were divine, or such as appertained to the sanctification of the Sabbath; so are meditation on God's works, wisdom, power, beneficence, providence, etc. hearing, reading, preaching, praying, administration, and receiving the sacraments, works of mercy and necessity, &c 1. This Sabbath so far as it was ceremonial, Sect. II. was changed for the full and true moral part thereof to be performed on the Lord's day, which is a Christians sabbath, or holy rest, for & to the public service of God, still religiously to be kept; because 1. It is the Key of religion and that which being duly observed enableth us to the performance of all the rest; for therein we are to learn our duty to God and man. 2. This law God twice wrote with his own hand in tables of stone, to ●●itate the perpetuity thereof, as far as it is moral. 3. If there were no fixed time for the public service of God; how should men agree to meet therein? One would have a farm, another Oxen, or some other secular business to distract them one from another. Moreover if there were no fixed day, 'tis much to be feared, the men of this world, for their present emoluments, would often adjourn God's service, as Felix did Paul's discourse of righteousness, temperance and future judgement, with a, go thy way for this time, Act. 24. 25. and when I have a convenient season, I will call for thee. 4. The same reasons for the keeping holy a Sabbath, remain to Christians, which for substance, God gave for the performance thereof before the Gospel; we, and our servants have need of rest, need to remember God, to learn his will, to pray and join in his public worship. 5. Christ came not to repeal or dissolve the moral law in any one jot or title, Matth. 5. nor indeed is it changeable or dispensable, nor may any part of God's worship therein commanded, be taken away, though we are not now to keep so rigid a rest as was ceremonial to the Jews, Exod. 35. 3. to remember them of something peculiar to them in their minority and subjection to those ceremonies which were their schoolmaster to Christ. Exod. 16. 23. 6. The Church of Christ hath constantly, Deut. 5. 6. since the Apostles time kept this day which we now celebrate as an holy Galat. 3. 24. rest: to conclude, it is the world's birth day, wherein it first saw light; the Queen of days: the praeludium of the Saints resurrection, Math: Concil. Foroiliens. cap. 13. Diem autem Domin. etc. vid. council. To. 6. 27. 53. the type of the eternal rest and Sabbath to come, Isai 66. 23. which yet remaineth for the people of God, Heb: 4. 9 2. For the better understanding of these things, we must first consider, Justyn. Martyr. Apol. 2. that though we read no particular precept for the transposition of the Sabbath from the seventh to that which we now celebrate (which is the first of the week, Orig. hom. 7. Sup. Exod. 1. Aug. epist. 86. 118, 119. c. 13. & de temp. ser. 251. & ib. 154. Mat: 28. 1. Mark; 16. 1. 2. 6. Luk: 24. 1. 3. Joh: 20. 1. 1 Cor: 16. 2. Rev: 1. 10.) yet is it most likely, that Christ the Lord of the Sabbath, Ignat. ad Mag. vocat— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. prescribed the change, and that, as he was with Moses forty days in the mount, to teach him the law and government of the Church under the same, (not leaving his people to any, the least point of will-worship and voluntary religion, as may appear in his strict limiting them to the pattern showed Moses to the very snuffers, ashpans, basons, and pins of the sanctuary) so also when he was before his ascension forty days with his disciples, teaching them what to preach, and how to govern the Church, though he would not again relade and burden them with antiquated ceremonies, as touch not, taste not, handle not, yet neither would he leave them to any will-worship, but prescribe them what they should do concerning so main a point as the transposition and change of the Sabbath: neither needed he otherwise to confirm a law natural and moral, then by showing himself Lord of the Sabbath, by taking that away from it which was ceremonial, and transporting it to another day: so that as from Christ's own appointment of the sacrament it was called the Lords Supper, so also from his own appointment, this which we now keep Sabbath, was called the Lords day. For who may presume to appoint such a thing but the Lord of the Sabbath? Or who may call any thing the Lords; or ordain any thing in his holy worship, which his self hath not appointed? And it is worthy our noting, that Paul appointing collections for the poor on that day, 1. Cor: 16. 1, 2. saith also, 1 Cor: 11. 23. 1 Cor: 15. 3. that he delivered them that only, which he had received of the Lord: and that there speaking of that day, he spoke as of a thing then in use and custom (for holy conventions, preaching, praying, receiving the Sacraments) among christian's. See Act: 20. 7. 1 Cor. 11. 23. 34. et 14. 36. 37 Tit. 1. 5. so that Christ commanded and instructed them, and they only ordered the Churches accordingly: Act. 15. 6. 24. without all dispute, it is sufficient for us to be followers of the Apostles as they were of Christ, considering that they were assisted by an infallibility of spirit in these things. Secondly we must consider why Christ changed it, which was because 1. The ceremonial part thereof was changeable by the Lord of the Sabbath; he took it not away because the morality is indispensable and unchangeable, as having its ground in the law of nature, not withstanding that which some object to the contrary, Genes. 2. 2. that there is no principle thereof leading a mere natural man to the observation of a seventh day sabbath for 1. In the very creation God sanctified the Sabbath and hallawed it by his own rest thereon, Exod. 19 as afterward by his abstaining to give them Manna on that day: Exod. 20. and before Moses received the law on Sina written on tables of stone, Exod. 31. he said unto the people, Deut. 9 9, 10. Exod: 16. 29.— The Lord hath given you the Sabbath. 2. The natural man's principles before the fall▪ and after the fall in the state of corruption, differ in many things and degrees, as light and darkness. The natural man in this existence neither doth receive, nor can know the things of God's spirit: so that he wanteth illumination, and consequently the use of divers principles necessary to lead and guide him in the way of sanctity, 1 Cor. 2. 14. which in his pure essence and state of innocency, he had as a complete and perfect law of nature. 3. The darkness of mind which fell on man by sin, was so general that it left him only some such obscure knowledge of a Deity to be worshipped, and a conscience which served rather to check their failings therein, then to inform them: as that it left them without all excuse: thus they that had not the written law, Rom. 2. 14. were a law to themselves: the prudent among them acknowledging that there was no nation so immane, and barbarous, but it believed there was a God, yet condemning their own ignorance, as much in the manner of his worship, as their apprehension of him: knowing like blind men out of the way, Act. 17. 37. that they erred, they groaped after him, but could not find the way to him, nor understand how they ought to serve him: which when they attempted by idol-worship and the vain forgeries of man's inventions, they knew it was but the foolish and frivolous dreams of selfe-beguil●ng authors, and the blind assent of a seduced multitude (the great and tyrannical mistress of errors) which swayed them. 4. That remainder of the law of nature's light after man's fall was such, as rather, or more immediately concerned the preservation of the natural man in this present life, then for the complete instruction of the spiritual, for eternal life; and so to be reckoned among those common gifts of God bestowed equally on elect and reprobates: of this kind was the admirable prudence, temperance, equity, constancy and fidelity of some mere heathens: wherein the conscience had these principles that intemperance, injury, murder, theft, perjury, lying, stealing, rapine, adultery, false testimony, etc. were odious crimes: for all these and the like were● immediately serving to the preservation of humane society, which the God of order, and omnipotent parent of this universe will conserve unto the end of time: therefore causeth he his sun to shine and his rain to fall indifferently on the just and unjust: and therefore these principles of the Law of nature were left more undeniably clear, Matt. 5. and less obscured and obliterated, on the tables of man's heart in his fall, than those which more immediately concern the worship of God in the first table of the moral law, and the spiritual man's relation thereto: God constantly resolving in his unsearchable wisdom and justice, to preserve the life of nature respectively to all men, for the appointed times; but the life of grace, to eternal salvation, only to his elect in Christ: upon the tables of whose hearts, he writeth his laws in their regeneration. So that though there be no principle, 2 Cor. 3. 3. to lead and direct a mere natural man, after his excecation in his fall, to the worship due to one only God, yet none can more reasonably deny, that a man in the state of innocency had a perfect knowledge of all the law of God, and principles in the law of nature to lead him to the observation of every precept thereof, then that the light of the eye is not natural to a man accidentally blind, and so having no sight to direct him in the way he should walk in: Man had in his state of innocency a sufficient knowledge of the whole law of God, and therefore as that principle which led him to the true worship of one only God; so also to the keeping of the Sabbath, which is a part thereof; because all the moral law and every precept thereof, hath its ground in the law of nature uncorrupted, clearly appearing, though in the corrupt state, it be obscure, & in some branches thereof more, in some less obliterated; and the written moral law is indeed no more than a repetition & second writing, Exod. 34. 1. or supply thereof, figured in God's duplicate & writing again the same laws on the second tables, Exod. 32. 19 after the first were broken. 5. The fourth commandment in the morality (that is sanctification of a seventh day Sabbath) is a law of nature as having its ground therein, and therefore bindeth all men, of all times and ages; and conditions, to the end of time, as well as those laws which say, Honour thy father and thy mother, thou shalt not kill, commit adultery, or steal: but that which was ceremonial therein, (as the observation of a seventh from the creation) was positive, and therefore alterable: it being the nature of a positive law, to bind either certain persons only (as Adam and Eve by the precept of not eating the forbidden fruit) or to a certain time, as the ceremonial law bound Israel until the fulfilling of all by Christ; and as all before, and under the law, were bound to observe the seventh day Sabbath from the creation, until it should be changed for the Lords day, in whose power the alteration thereof was, as he was the creator, appointer, and sanctifier of the first Sabbath, and was, and is the Lord of the same now changed for that which we celebrate in remembrance of his resurrection. 2. Christ changed the day to remember us of his resting from all the works of his humiliation in his resurrection, the creation of a new spiritual world, Isay 65. 17. as it were new heavens and new earth, which shall remain, Isay 66. 2. 3. 2 Cor. 5. 17. that from one Sabbath to another all flesh may come and worship before him: of which he saith, old things are passed away, behold all things are become new: & this day that heavenly light, the day star and sun of righteousness arose, therefore (as hath been noted) we begin not this Sabbath from the evening darkness, as the old world (until the fullness of time to be exercised under the shadows of the law● but from the morning light, a type of that which the Apostle saith, the night is passed the day is at hand, Rome 13. 12. 3. To be a figure of that eternal Sabbath and rest specified Heb: 4. 9 Rev. 4. by Christ's accomplishing the work of our redemption, and justification by his resurrection. 4. That believers might therein have a perpetual pledge of the new covenant of grace & salvation, their deliverance from the servitude and curse of the law. 5. Lastly that it might be a mark of distinction between Christians and Jews and mahometans, who obstinately adhere to antiquated ceremonies, or ordinances of men. It remaineth that we consider how we must sanctify this Sabbath, Sect. III. which that we may do, it is necessary to observe. 1. the due preparations for it. 2. practices in it. 3. duties after it. Concerning the first, these rules are necessary 1. Do not overtoile, travel, or overwatch thyself or servants, lest thou, or they be sleepy, & so inattentive in hearing or praying. 2. So consider it before it come, that thou mayst be sure to set apart all businesses and distractions which might hinder the performance of thy duty. 3. Rise up so early that thou want no convenience to fit thyself for God's public and private worship, which when men do not, they come both unprepared to Church, & neglect their private duty for preparation, which often rendereth the public unfruitful: this discovereth an admirable hypocrisy in men, who will to rise that they may have time, to wash & dress the outward man, for the sight of men; lest any thing should be uncomely to outward view: but for the inward man, obvious to the severe eye of an heart-searching God, they are little or nothing solicitous. 4. Renew thy repentance before thou come to hear the law of God▪ lest thou appear there like the guest without the wedding garment, untrimmed and fowl in a sacred solemnity: lest the seed of God's word fall unprofitably among thorns, and the venomous weeds of thy old sins; and so become a ●avour of death unto thee. 5. Consider the sanctity of God, into whose presence thou art entering, as Moses into the cloud to hear his voice wherein are the issues of life and death, remember that the time is holy by Gods own institution: that the place is consecrated and set apart for God's public worship, and let that come into thy mind which God said unto Moses approaching towards him, lose thy shoes from thy feet: for the place thou standest on is holy ground: to thyself thus appliable, put off all thy carnal affections, resign thyself body & soul, unto the guidance of God's holy word and spirit: Christ said not in vain, my house shall be called an house of prayer to all nations; Matth: 11. 20. and where two or three are gathered together in my name, there am I in the midst of them. 6. Pray privately, that God would forgive thee thy sins, give thee such a measure of his spirit to enable thee to serve him, as may make thee therein acceptable to him, bless his own ordinance unto thee, sanctify thee body and soul to his service, that thou mayst sanctify his Sabbath, with that zeal, care, and fervency of spirit, which may please him: that he would assist the Ministers of his word, and thyself, and the whole congregation, so that the word may profit you, to the amendment of life, and building you up to the assurance of salvation in Christ. In the Sabbath if thou wilt perform thy duty well, thou must 1. Begin with delight in it and all the service of God therein to be performed: this was God's condition of prospering Israel that they should call the Sabbath a delight: the carnal man for fear of humane law or censure, resteth from his ordinary works, goeth to Church, joineth with the Congregation in prayer, Isay 58. 13, 14. hearing, etc. but it is irksome to him, he thinks the time long, because he delighteth not in the Lord and his Sabbath: but he that through delight therein, keepeth it not as in help to sanctification; keepeth it no better than a beast. 2. Glorify God therein: In hearing, praying, receiving the holy Sacrament, singing praises, etc. thou shalt honour him, not doing thine own ways (any servile work.) Those things may be done which are subordinate to the sanctification of a Sabbath: as the Priests laboured in sacrificing, Isay 58. 13. the Ministers now do in preaching and officiating, without breach of this precept. Works of necessity or mercy, to man or beast are to be done: the Ox fallen into a pit must be relieved: the Physician, Apothecary, Chirurgeon, or others in case of necessity, may and must respectively help, though it be the ordinary work of their calling, because it is a work of mercy: so to do is to honour God: as on the contrary it were to his dishonour, as if his law bound any man from doing all the good he can, or showing mercy to the distressed; whereas indeed he is a God of mercy, & loveth the same in all those who bear his image: but thou must not for gain do that which might equally be omitted; as bargaining, bearing burdens, or other servile work, or labour of thy calling, or travelling, except in case of necessity, or subordination to a Sabbath days works: it is certainly an ingrateful sacrilege to rob God of his own day's service, appointed for no necessity of his, but only for our own good and salvation, and to entrench on that which he hath reserved to himself, whereas he hath allowed men six days to do their works, and take their lawful delights therein: Therefore he saith, as we must not on the Sabbath do our own ways, so must not we find our own pleasures, nor speak our own words: it is an hateful robbery of God to use pastimes on that day, though lawful on others: much worse those which are never lawful, whereby the Devil is more served on that day, than any other. The many fearful judgements of God on offenders herein (and that which usually befalleth them, in that God seldom prospereth the most probable industries of such) is enough to deter all considering men from profanation of the Lords day. 3. Do what good thou canst; to thyself in that which concerneth thy soul or thy body, health and preservation, in case of necessity; or to others in the like; at convenient times, when the public or private worship of God require not thy attendance: walk in the fields, or gardens, that thou mayst contemplate on God's creatures, and his beneficence, power, providence and wisdom therein: visit the sick and imprisoned, if thou have ability and convenience of relieving or comforting them. 4. Abstain from immoderate drinking, feeding, sleeping, and whatsoever else may render thee less apt for the sanctification of this day. 5. As all thy life thou must rest from sin, so specially on this day, wherein the very sanctity of the time violated doubleth the offences committed there, when God specially requireth the sanctimony, and endeavours to learn his will; and do not think it enough to rest from labour; as God resteth not in an inactive contemplation, and as the glorified Saints in the life to come in their rest and refreshing, shall yet continually sing their Hallelujahs, and do those things which shall be to the eternal glory of God in them, so do thou now compose thyself to have thy present conversation in heaven, and to begin thy rest and Sabbath here, which shall never end. When the Sabbath is ended; if thou canst, write down some principal heads for directions or of comforts heard that day, and by often perusing them, commit all to memory. However repeat to thyself, if single; or with thy family, the sums of that thou hast heard: praise God for the same; sing Psalms: meditate of the eternal rest, whereof this is a type: frame thy whole life for the attaining thereto: beg pardon of God for thy several failings and defects: and pray for the assistance of his good spirit, and that his ordinance may be powerful in thee and thine, to life eternal. A Prayer for the Sabbath day morning. O Lord our God, holy and mer●●●●, W●●umbly pray thee for Jesus Christ sake, to forgive 〈◊〉 our sins, to cleanse us bodies and souls, from all those corruptions which make us less able to serve thee as we ought and unworthy to appear before thee: O our God be pleased to send the Comforter to enlighten us, and to open our understandings, that being now sequested from all worldly cares affections and thoughts, we may lift up our hearts to thee, serving thee in fervency of spirit and truth, that we may this day begin our heaven on earth, in doing thy will here, as it is there done. And because they are unworthy of new blessings who are unmyndfull of those they have received: we here desire to render thee the fruits of our hearts and lips, praise and thanksgiving for all thy mercies and favours eternal and temporal: for thy unspeakable love in electing us to salvation: for thy infinite goodness in creating us after thine own glorious image, to a capacity of light and understanding (that we might be able in some measure to know thee who art the fountain of life) of holiness (that we might be like thee, whose being is an independent selfe-happinesse) and immortality (that we might in thy presence enjoy thy favour eternally:) for thy gracious providence (which in thy rest from creation, is ever active in our preservation:) for that, as it was thy pleasure to form all creatures on earth, in the air, and those unseen paths of the deeps, for our sakes; so by the power of the same word, which at first said, let them be made, and they were so, thou still preservest them in their several kinds, for our use, relief and comfort: nor is thy goodness less considerable in those remoter lights of heaven, the greater and the less, which thou hast made to distinguish and measure times and seasons to rule the day, and comfort the unked shades of night: O Lord, the heavens declare thy glory, and the firmament showeth thy handy work, in wisdom and great power hast thou created all things: the unseen multitude of those glorious Angels (which thou hast made ministering spirits, and sent them out to pith th●ir tents about us night and day for out defence and preservation) are the work of thy hands, they and we live, move, and have our being in thee, who art the incomprehensible being of beings. Above all thy works is thy mercy, and above all instances thereof, is that, for which we are this day to praise and glorify thy holy name, the accomplishment of the greatest work, our redemption, by the resurrection of thy Son Jesus from the dead: our creation had not profited us, if our redemption had not repaired us when we were fallen: in our creation thou gavest us ourselves, and beings; but in our redemption, thou not only restoredst us to ourselves, but gavest, us thyself in Christ the some of thine eternal love: Lord what is man that thou so regardest him, or the son of man that thou so visitest him? Who is able to declare thy goodness; and to set forth that praise which is worthy of thee? Thou hast also made the Sabbath for man (for whom thou madest this universe) thou hast sanctified it, and given it to be a time of rest, and a sign between thee and us, Ezek. 20. 13. that we might know that thou art he who sanctifieth us; that we might herein meet together in thy public worship, to learn thy holy will; for our salvation, to present our supplications & several necessities before thy throne of grace and mercy, ●●ffer up the incense of our prayers and thanksgiving; that we may rest from sin, and our daily labours, and being disburdened of all the cares and distractions of this world may approach near unto thy sacred Majesty with pure hearts and hands. But O Lord our God, who among the corrupted sons of men, is worthy to appear in thy holy presence, who art the searcher of hearts, and a God of pure eyes? O Lord we humbly acknowledge our vileness and unworthiness, beseeching thee for thy son Christ Jesus sake, to forgive us all our sins, and throughly to purge us from the old levin of our iniquities; give us such a measure of thy grace and sanctifiing spirit, that we may rest assured of our calling and election to eternal life: repair thy decayed image in us every day more and more enabling us to serve thee in true holiness, mortifying and subduing all our carnal affections which resist the motions of thy good spirit in us; make us comfortably sensible of the virtue of Christ's resurrection in us, quickening us to newness of life, in a perfect and entire obedience to all thy holy commandments: that in assurance of our sin's remission in Christ our peace, we may enjoy a comfortable rest in true peace of conscience, and our reconciliation to thee by a justifying faith in him. To this end, we humbly pray thee to bless thine own ordinance to us this day: Lord give thy spirit of prayer and prophecy unto thy messengers, therein appointed to entreat a blessing for us, and to declare thy will unto us: distil the dew of heaven into their hearts and tongues, that they may minister faithful directions, for the recalling those that err, confirmation of those that stand, and sound comfort to the afflicted consciences of those that mourn in Zion: Lord who bountifully findest seed to thy sowers, grant that they may find the hearts and affections of thy people, not stony or thorny, but fruitful ground: be thou present with us by thy sanctifying spirit this day, that thy Sabbath may be our delight, and thy word our soul's food, comfort and refreshing, that this, and all our days we may walk worthy of our high calling in Christ and have our conversations in heaven, where he sitteth at thy right hand: that this Sabbath, as it is a representation of that which shall be an eternal rest from all our sorrows, cares and labours, may also be a means to direct and bring us to the same even to the end of our hopes, the salvation of our bodies and souls, the fullness of joy, and eternity of true happiness in thy presence, through the merits of thy son our Lord & Saviour Jesus Christ; to whom with thee, O Father of mercy, and the holy Ghost the comforter of the elect, be ascribed all honour, praise, dominion, and glory, this day and evermore. AMEN. To the ordinary evening Prayer may be added this private prayer for the Sabbath. O Lord God of mercy and compassion we render all humble & hearty thanks to thy gracious Majesty for all thy mercies and favours, as in our whole lives, so specially this day bestowed upon us: for our peace, health, and opportunity to serve thee; that in thy tender mercy sparing us, thou hast not according to our deservings (by our neglects of thy holy ordinance, and sundry profanations of thy Sabbath) made this day unto us (as unto many others) a day of dread and terror, of trouble and flight; but a day of comfort, an holy rest, and refreshing to our bodies and souls, in a peaceable and plentiful use of thy holy word and ordinance: O good Lord continue thy goodness to us herein: give us true repentance and reformation of all our lives: forgive us our many sins, and sundry ●ailings in our duties: so sanctify our memories that we may receive, and our affections that we may readily obey thee, according to thy holy will now declared in those portions of thy holy word, which have this day been opened unto us: Lord who only givest the increase to the planting and watering of those who faithfully labour in thy vineyard: bless that which we have heard, so that we may walk in the strength thereof; and give us a settled resolution to obey the same, to submit ourselves wholly to thy will and word; to have our conversation so ordered thereby, that sin may die in us, and the life of grace show itself in an holy and sincere obedience of our thoughts, words, and ictions, until we come to the eternal rest in thy kingdom of glory through the merits and mediation of thy only son our Saviour Jesus Christ, AMEN. CHAP. XVI. §. 1. Of Love and Charity, what they are, and how they differ in their objects. §. 2. Of love to God: considerable in its object, end, measure, several states, degrees, perpetuity, and opposition. §. 3. Signs of our love to God. §. 4. common obstructions and lets thereto. §. 5. Means on our part to be used for the enslaming our love to God §. 6. Motives to incite us thereto. 1. Love is the Queen of vertue●, a Sect. I. mother of sanctity, Virtutum mater est charitas etc. Greg. ep. 40 l. 4. God's lively image in man: a reflex of his goodness, b 1. Joh. 4. 8. who is love; the life of faith, without which it is neither c Gal. 5. 6. active nor d Jam. 2. 17. lively: the comfort of this life, e 1 Joh. 3. 14. 19 security in death, & proeludium of heavenly life, wherein it shallbe completed in the vision of God, and the full communion of Saints united to their head Christ Jesus▪ what were life without love, better than an hell inchoate? such must that be where God is not, f Bernard. who not only hath love, but is the same. g Amor, dicitur illud quod est principium, quo appetitus ic●dit ad sinem, id est in bonum amatum & v●catur dilectio in quantit liber● electione disc●ruitur, quid sit amandum. Rainet. panth. Love is a voluntary affection and desire to enjoy that which is good: it is a dilection, because we do in a free choice discern what to love. love's limits are ample, when it hath a fiinite object; when 'tis towards God, it hath no bounds, save only in the subject, which can but finitely love an infinite, though with all the soul, and all the might. Love is subjectively in some desire, objectively in some good (or that which seemeth such) so that their varieties, cause as many varieties of love: love of God the supreme good, is incomparably the best: love of that which God loveth is next, and next that which beareth his image: so love we ourselves, and men and Angels, we love men, either as we receive good from them, or do good to them: the first our language calleth Love, the second Charity: that hath something amiable and desirable for it object, this something miserable and to be pitied or relieved. 2. Love to God, is a virtue wherein the reasonable creature adhereth and is united to, delighteth and resteth in God as his chief good: And it is considerable. 1. As natural; such as was in Adam in his innocency, for without it, he could not have had God's image on him. 2. As infused in our regeneration, which is a repair of God's image, decayed in us by sin: this is the h Ipse● ut di ligeretur de●it, qui non deli●tos diligit: displi●entes ama●i sumus ut fieret in nobis unde placcr●mus Council, Arau● sican. alt. mere gift of God. 1. Joh: 4. 7. Love cometh of God, and the i D●pendet ●x sol● gratia sp. san●●i eum insundentis. 22. c. q. 24. a. 3. c. fruit of the spirit is love. Gal: 5. 22. we love him because he first loved us, 1. Joh: 4. 19 3. The supreme end of our love to God, k Charit as attingi● ipsum Deum, ut in ipso sistat, n●n ●rex co aliquitl nobis 〈◊〉. Aq. 22 ●. ●. 23. a. 6. c is God: for though we love any creature for some other end than is terminative in that creature, so beloved, yet we must love God only for his own sake: though we may not therefore only love God that he may do us good; (for that were to make our love mercenary, not filial, not truly to love God above all, but him for the rewards sake; that were a contract rather than a free love, self love, not love of God for his own sake, and as a sufficient reward to those that love him) yet may we be assured that we cannot, love him truly without a sufficient and certain reward: and we may expect the same seeing he is l Heb. 6. 10. not unrighteous that he should forget our work and labour of love, which we have showed toward his name. In whatsoever creature we instance, men, or Angels, or any thing subordinate to their love, there is still some better object of our love: as if we love riches for charity sake, we love charity for our indigent brother's sake, and him for God's sake: But in God only all our desires and affections. m Hae● est igitur ●era cordis nostri requies cum in amore Deiper desiderium sigitur, nec ultra quicquam appctit. Sed in co quod 〈◊〉, quadam felici securitate detectatur H. de sanct. Vict. l. 1. Miscellan. rest and n Ezek. 1. 25. let down the wings (like those creatures, in Ezeki●ls vision, when they heard the voice of God above their heads) and we love God only for his own sake, as the most excellent, most amiable, and desirable, the sole fountain of true good, and blessedness, out of whom there can be nothing good or happy: and indeed o Bernard. de amor. D. c 3. he that seeketh any thing above or beyond God, seeketh nothing; because there is nothing better than he, nothing in heaven or earth so good. The subordinate end of loving God, is that we may love others in, and for him, as 'tis written, p 1. Joh. 4. 21. we have this commandment from him, that he that loveth God should love his brother also: nor can any man wisely and truly love himself any otherwise then for God's sake: not wisely; for 'twere folly for a man to set his affections at any lower level then true happiness, which can never be in any thing humane or temporal; but it is to be found and attained only in God, and our union with him: to love ourselves for beauty, strength, honour, riches, pleasures, or present life, is to beguile our souls with vain dreams: happiness can be in nothing which can change for worse, or must unavoidably end: nor can we truly love ourselves for any thing less than the image of God in us: he loveth not himself in truth, but q See Prov. 29. 24. hateth his own soul, who loveth himself a sinner (for thereby he maketh himself unhappy) or in respect of any temporal pleasure or gain, therein, or thence taken: the sinner hateth and destroyeth his own soul, r See Isay. 3. 9 doing himself more harm therein, than the devil and all the powers of hell could otherways do him: for as they cannot make him sin against his will, so neither can they make him truly unhappy without his consent to sin. Neither is it truly to love ourselves, to provide momentany pleasures, and beguiling shows of happiness with the loss of the eternal and true: the gain of a world cannot compensate the loss of a soul: nor doth he truly love himself who betrayeth himself herein, loving short and evil pleasures, more than the chief good, eternal happiness, and salvation of his own soul. 3. The measure of our loving God, is to love him s M●dus sin● more. do dilig●rc. Ber. without measure: things finite have measure, and therefore must be loved in measure and subordination: Thou must love thy Parents, wife, children, friends; but as thyself, t Licet parvulus ex collo pen●eat nepos: licet sparso crine & scis sis vestibus, ubera quibus te ●tricrat mat●● ostendat; licet in limine pai●r jac●at, per calrati● perg● pa●rem, siccis o●ulis & vexilluni crucis ovola● solum pictatis genus est, in ha●re esse crudelem Hieronym, l. 2. ep. 6 Heliodor. not in the place of God (to honour them before him as Eli did. 1. Sam: 2. 29.) but in subordination to his love, and as may be consistent there with: otherwise he that hateth not father, mother, wife, children, and his own life 〈◊〉 Christ, cannot be his disciple L●k: 14. 26. that is where the love of these or any of them is not subordinate to the love of God, or where a man loveth any of these more than God, Math: 10. 37. Thou must love God with all thy heart, (according to thy capacity) with all thy soul, (thy will, affections, and desires) thy mind and intellectual faculties (for love of God cannot be without knowledge of him, there is no desire of that we know not) with ●ll thy might, as much as thou canst, every part must serve to God's love, that we may love God, not only giving us, but also severely correcting us, and denying us that which we ask, and think best for us, in assurance that he is most just, wise and merciful to dispose all for the best, as may be seen in Christ, and the Martyrs, whom nor life, nor death, nor any pressure could separate from the love of God. 4. Though the love of God in man's state of innocency was lost by sin, yet that which is infused in our regeneration shall never fall away: because it dependeth on God's immutable love to us, who not only giveth grace but also perseverance there in: it was u Charitas quae des●ripotest u●quam suit vera August. Tom. 4. de falut. do●ct. c. 7. never true love of God which ever faileth: if it be true, it knoweth no end, being w Corruptionis nescia semper invicta. Prosper l. 3. de vit. cant. c. 13. ever invincible: for the gifts and graces of God are without repentance. Rom. 11. 29. faith operative by love cannot be lost, neither can true love: it may be remitted, not lost, clouded, not extinguished: that which in the reprobate seemeth the love of God, shallbe lost; the true which is in the elect, can never; because though men may be deceived concerning their election, x Donum perseverantiae computatur inter beneficia● Dei quibus certissimè libe rantur, quicunque liberan●●tur. Aq. 22. ●q. 24. a 11. ex August. de bono persev. c. 14. Tom. 7. God cannot. 5. This love of God is never perfect in the best in this life: here it may still receive y Charitas viae potest augeri. 22ae. q. 24. a. 4. c. increases, & doth, as the Apostle Phil. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet more and more in knowledge. We love according to our knowledge, which being but in part, no more is this: our whole regeneration is yet imperfect in degrees, and so is our love to God. 6. Love of God shall remain, and be perfect in the life to come: when riches, honours, pleasures, dear friends; nay when those excellent gifts of learning and prophecy shall leave us, when faith shall end in enjoying, this one treasure shall be secure, and increase to eternity. 7. As he that hateth God, is herein more excusable than all other sinners, because hate of God is more apparently impious, then failing in attaining it, or falling from it by infirmity (for here may be a will to do good, but there cannot) so also herein, that having but one extreme to fall into, the malicious will fall there: all other sins may be in excess, and in defect; because every other virtue, this love excepted, hath two bastard sisters: as valour hath in excess, temerity, and in defect timidity; justice hath on the right hand, too much severity, on the left, too much mildness and indulgence to sin: so is it in the rest: only this most amiable virtue hath nothing but defect to oppose it: no creature can love God too much, because none can love him enough, or infinitely. This also aggravateth the sin, that there can be no cause in God of any hatred toward him, because the only chief and true good cannot be the proper object of hatred: nor could the most wicked hate him, but that they have sins which his justice must punish, because he is good; and they have set up their impious desires & lusts, after pleasures and reveuge in his place; and therefore hate all that oppose them: so is the z Rom. 8. 7. wisdom of the flesh enmity with God; because it is not subject to the law of God; which the signs and effects thereof declare, such as are despair, servile fear of God's presence, fleeing from him (as Adam would have done) audacious liberty of sinning &c, yet are there degrees herein: the formal hypocrite doth not professedly, and out of destinate malice, hate God, nor truly love him: he professeth love, but preferreth the world before God: and if any man so love the world, Sect. III, the love of God is not in him. 1 Joh: 2. 15. Now whereas all pretend love (as obedience) to God, yea when they do no less than rebel against him, and would, if it were possible, unthrone him; it is necessary to consider some marks and signs of this love, which are these, and the like: we love God. 1. If in our hearts desire we choose him for our chief good, and prefer him before all loves; as the spouse saith— a Cant. 1. 1. thy love is better than wine: if we fix our b Isai. 2. 6. 9 hearts and affections on God, we love him: if c Psal. 37. 4. Psal. 40. 8. Psal. 116. 1. we delight in him and his d Psal: 1. 2. Psal. 94. 19 Psal. 119. 16. 24. 35. 47. 70. 77. 174. law, and desire to know more of him: for as one saith of magdalen's looking again into Christ's sepulchre, e Vis amor is intentionem multiplicat inquisstionis G●egor. h●m. 25. in Joh 20. the power of love multiplieth the intention of inquisition: if we rejoice at the gain of his favour, above all gains requirable in heaven or earth, if we delight in his presence, ordinances, and the places where his honour dwelleth in his public worship (as that man after God's heart, whose very name signified love my soul thirsteth after the living God; when shall I come and appear before God? Psal: 42. 2.) If we desire and delight to hear those who bring his messages to us, as Psal: 119. 162. if we often think of him (where our love is our thoughts will be) if we love to speak of him, and to him, in fervent and frequent prayers: if we have a secret joy of heart at the apprehension of his presence and gracious assistance of us in any thing which may please him, at attentive hearing his word, zealous prayer, secret giving for his sake, or for the inward testimony of his spirit f Rom. 8. 16. assuring us that we are his children, because we hold him most dear. 2. if we be heart'ly sorry when God is dishonoured▪ so David mourned because men kept not his word: certainly no man can without grief of heart remember, or behold his own or others sins, whereby God is displeased, if he love God: they are but hollow friends that can be pleased and make themselves merry with that which they know, hurteth or greiveth those to whom they profess love: therefore David, Peter, and all those that truly love God, weep and mourn for their sins: 'tis grief of soul to them that they cannot serve him as they ought without all sin: therefore David frequent, and Peter abundant in tears for their sins, g P●●●. 116. 1. professed that they loved the Lord; this with better confidence then before (when he professed he would lay down his life for Christ, (said h Joh. 21. 17. Lord thou knowest all things, thou knowest that I love thee. 3. If we keep his commandments, which sign his self giveth Joh: 14. 15. 23. as also the● beloved Disciple 1 Joh. 2. 5. this is indeed to walk with him: it is an impudent falsehood, to say we love God i Qui Dei prae●cepta contem nit, D●um non diligit●neque●nim reg●m deligin●us, si o●lio ●jus ●g●s habemus. prodor. while we contemn his laws, as 'tis to affirm k 1. Joh. 4. 20. we love him and hate our brother. 4. If we love those that love him, and are beloved of him, as David did Psal: 16. 3. Sec 1. Ioh: 5. 1. if we love God whose spirit regenerateth, we shall love the regenerate for his sake, whose image they bear. 5. If we hate that which is evil, and delight in that only which is pleasing to God. Among lovers there must be idem velle & idem nolle: l 1 Joh. 2. 6. he that saith he abideth in him, ought himself also, to walk, even as he walked: and the Psalmists precept is, m Psal. 97. 10. ye that love the Lord, hate evil: See Psal: 101. 3. Psal. 119. 104. 128. 163. Psal: 139. 22. we all sin, but he that doth not truly hate sin cannot love God. 6. If our love to the world (pleasures, and all desirable secular things, as also our cares concerning them) decline and lessen in us: divided streams ●unne shallower: the more we love n Minus Domine te amat, qui aliquid tecum amat, quo● propter te non amat. Aug. conf.. with God, the less we love him; the more we love him the less we love all things else, except in subordination to him: when Mary had chosen the better part (the love of God) she sat at Jesus feet careless of the other entertainment: look how those glowworms shining in the dark, and the stars themselves vanish at the appearance of the Sun, so doth the love of things secular, at the arising of the love of God on our hearts. 7. If we set not dear by any thing else, riches, pleasures, liberty, life itself, for ●ods sake, o Phil. 2. 25. 30. as Paul speaketh for his fellow soldier. he for the work of Christ regardeth not his life, and of himself who for the same counted it not dear. Act: 20. 24. it was a great love to God which Abraham showed, when for his sake he would be content to p Gen. 22. sacrifice his beloved only son Isaak; God (who would honour him with the high title of his q Jam. 2. ●3. friend and r Rom. 4. 11. father of the faithful; and would have heaven itself take a livery from him, and be called s Luk. 16. 22. Abraham's bosom) would in that example of himself, teach him as much as man could apprehend of God's infinite love) what it was to give his only son Jesus to death to save us. 8. If in no difficulty of affair spiritual or secular, we attempt any thing inconsulti, but go to the Oracles of his world for advise, beg his assistance and blessing, in, and upon all our works: how canst thou say, t Jud. 16. 15. I love thee, when thy heart is not with me? Said Delilah: how much more may God say so, when we will not trust him? It is a chief advantage of love, that we have a prudent heart, and a faithful ear, wherein to unload our cares and doubts, and that we are sure we shall carry away none but infallible counsel: friends that may err, as men, are yet deservedly trusted, if they would not. 9 If we believe in him and put our confidence in him for life and death: love is the fairest issue of faith, which so uniteth us to God, that we can securely cast ourselves, and all our cares on him, and his good providence, believing and being u Rom. 4. 21. fully persuaded that what he hath promised, he is able also to perform: and that whatsoever he doth with us, or for us, is best, even when in w Psal. 119. 75. faithfulness he afflicteth us. Every one seemeth to love God prospering, and giving, but the trial is, whether we love God afflicting us, showing us no countenance when he seemeth to forsake us and not to hear or regard our prayers, when we are ready to perish; in such case to resolve with Job x Job. 13. 15. though he kill me, I will trust in him; this is indeed a certain argument of that love which shall assure our hearts before him: if we could but thus y Mal. 3. 10. 11 prove the Lord with confidence in him, and holy subjection of ourselves to him, he would open us the windows of heaven, and pour us out blessings; he would rebuke the destroyer for our sakes. Sect. TWO▪ The common obstructions and lets to the love of God are. 1. Ignorance of God; we cannot love that whose excellency we know not. z Exod. 5. 7. Pharaoh asked who was the Lord that he should obey him? So say the spiritually blind, who is he that we should love him? They are haters of God, because their a Rom. 1, 21. 30 foolish hearts were full of darkness. 2. Unbelief, if we could indeed believe God's word describing his wisdom, mercy, verity, beneficence, power, and Providence, and that there is true and eternal happiness only in our union with him, we should easily be persuaded to set our hearts on him; as it is written, b 1. Pet. 1. 8. whom having not seen ye love: in whom though now ye see him not, yet believing ye rejoice with joy unspeakable. 3. Love of this world and the present distracting cares thereof, wherein catching at deluding shadows, we lose the substance: if c 1. Joh. 2. 15. any man love it, the love of the father is not in him; as I noted. We cannot with one eye, see heaven and earth together, nor d Math. 6. 24. love God and Mammon with one unchanged heart, whose dangerous perverseness and corruption herein appeareth; God is only good but the whole world lieth in wickedness; it loveth nothing good; it is bitter e Ecce mundus turbat & amatur; quid si tranquillus esset? August. and troublesome unto us, yet we unhappily dote on it to our destruction, and suffer it to steal away our hearts from God's love, wherein we should otherwise be happy, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Greg. Na, orat. 16. what would we do if the world were neither bitter nor troublesome? We are loath to part with the vain amenity of this world, as Lot's wife was from the pleasant fields of Sodom, no not when the Angels pull us by the hands, would we go out from ruin and destruction g Num, 32. when the Reubenites and Gadites saw the fruitful Jazer and the pleasant Gilead, they petioned Moses, that they might have the lot of their possession there, and go no further; they desired not the promised rest: it is so with many a worldly man: he would fain sit down here, and have his heaven on earth. 4. Gild of conscience cannot be without fear of God's severity: now love and servile fear are incompatible: he that feareth God's justice because he loveth his own liberty of sinning, ease, and indemnity, cannot love God: as this fear excludeth perfect love, so this casteth out fear: there g 1. Joh. 〈◊〉. 18. is no fear in love, nor love in base fear. 5. Pleasures of sin which only are contrary to God's love: no man can love unreconcilable contraries: he that loveth and delighteth in any sin, thereby looseth all capacity of God's love who cannot but punish the same. The means on our part to be used for the enflaming our love to God, are, that we, 1. Study to know God, to acquaint ourselves with him in Christ, & his holy word which reveileth him unto us. He is the most amiable of all that is in heaven or earth, & therefore the most desirable: as it is written, h Can●. 5. 16. he is altogether lovely. It is our spiritual blindness and ignorance of God, which causeth our not loving him as we ought: if we knew him, we could not but love him so, as that the love and care of all creatures, however dear, would decline in us: i Math. 17. 4. when Peter on the mount, had but a taste of his goodness, & glimpse of his majesty, as forgetful of all below, he cried, it is good for us to be here— let us make 3 tabernacles— Satan oftimes setteth such a mischievous distance between man and man, that mistaking, or not rightly knowing one another, he easily fomenteth jealousies, and contentions between them, thereby making k 1 Cor. 13. 1. etc. void all other excellent virtues in them, for want of love, which is the life of true religion, and the infallible mark l Joh. 13. 35. of Christ's disciples: much more doth he labour to keep us ignorant of God, that we may be so unhappy as not to love him: his first assault of man, was by his suggesting jealousy between man and his creator, by that pestilent cloud, to veil the goodness of God toward man (in a due consideration whereof, he could not but have loved, and adheared to him) and to make man suspect and disbeleeve the truth of God m Genes. 3. 1. etc. yea (said he) hath God said ye shall not eat—? ye shall not die— for God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as Gods knowing good and evil. 2. Remember what he hath done and continually doth for us. love followeth love, if we can but be throughly persuaded, that he loveth us, we cannot but love him: Consider what great love he hath showed us, electing, creating, redeeming, and preserving us: when Christ but shed some tears at n Joh. 11. Lazarus grave, the Jews said, Behold how he loved him; what would they have said if they had known, that he came to shed his heart blood for them? consider what he doth in our preservation: who blesseth us with increase? who makes the earth bring forth? who makes the clouds drop fatness; and crowneth the years with plenty? who keepeth us when we sleep from the powers of darkness, never wanting power nor will, but only commission to destroy us; who can and will keep us when we are breathing out our souls: we love our dear friends who then cannot keep us, because they would: consider, I say not if there be not reason, but necessity that we love him that only can, and certainly will preserve us then. 3. Learn a due estimate of secular things, and to alienate thy affections from them, that they may be taken up with things o Colos. 3. 1. ● on high: the more thou emptiest thy soul of those, p Anxii enim semper & ad ipsa l●etitiae vota suspensi quodam fluctuamus incerto sperantes dubia poo certis, incommoda pro●ecundis: caduca pro solidis, etc. Ambros. de fide resur. c. 3. the more capable it will be of these vain loves, cares, delights, and desires bewitch the greatest part of the world, transporting men in a fantisticke dream of happiness, and prosperity, when here's nothing constant but inconstancy, nothing q Heb. 13. 14. permanent and perpetual, but perpetual, and sudden changes; r Joh: 13. 1. Isai 54. 7. 8. : in God's love only there is constancy: every thing else (yea this world and the fashion thereof) changeth: men's loves are fickle as the wind: they admire and presently loathe the same: they curse and bless (like Michaes mother) at a breath, in the sense of their loss or gain: s Judg. 17. 2. a little seeming injury blasteth their love: yea the change of the external estate, changeth their affections, who by the mercenary balance of present profit, weith amity with God and men: these weathercocks turn with every shift of the wind: these shadows appear only in prosperity (wherein they follow and will not be beaten off with t Ruth. 1. 16. ruth's importunity) that ne'er so little clouded they vanish. But God's love is constant and unchangeable: he will know thy soul in adversity: if any unkindness, real injuries, dishonours, and rebellions could change him; who had not long since perished? 'Twas said of that Turkish Emperor, Mahomet the great v. Knowls. Turk. histor. p. 433. in his favour was no constancy, and in his least disfavour death: but God is of infinite patience & mercy, though he be every day provoked, and in his favour is eternal life. 4. Pray him to give thee an heart to know and love him: to draw thee that thou mayst follow him: to show thee his marvellous loving kindness, to acquaint thee with his goodness. Moses desired to see God's face, not to satisfy his curiosity, but to fill his affection with God's love. As the Spouse cried Cant, 1. 7. Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flocks to rest at noon— The motives to incite us to love God, are infinite, Sect. VI. as is his goodness, the more obvious to us are. 1. The great and admirable promises, according to which he showeth mercy unto them that love and obey him. See Ex. 20. 6. Luk: 10. 27. 28. 1 Cor: 2. 9 Jam: 1. 12. 2. Love of God is that same balance of the sanctuary, by which all duties must be weighed: it is that same salt of the covenant, without which no sacrifice can be savoury and acceptable: it is that holy fire which came from heaven, we may offer no sacrifice without it (the devil is obedient, but not for love, but fear and compulsion it is the u Math. 22. 39 sum of the first table of the law. it is the w Deut. 10. 12. 15. main which God requireth of us, x Deut 4. 40. Deut. 12. 28. Deut. 5. 33. Deut. 6. 3. 5. for our good because he hath a delight in us: y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gel. 17, 19 Epictetus' sum of philosophy was in two words, sustain, and abstain: the sum of God's law is in this z Breve praeceptum ●ma. Aug. one, love and thou hast fulfiled the law: no wonder that he saith a Math. 11. 30. my yoke is easy and my burden light: what burden more light and easy, than that love which maketh men happy; then that which parity, maketh such, by his free mercy, who saith, b Joh: 13. 14. ye are my friends? What less would we do, if we were left to our own disposing, then love so good a God? 3. It is a certain demonstration of God's love to us (none can love him but those whom he loveth first: we c 1. Joh. 4. 19 love him because he loved us first: therefore he d Rom. 5. 5. sheddeth abroad his love in our hearts) and it is a certain token of our adoption and remission of sins: as our Saviour said, e Luk. 7. 47. many sins are forgiven her, for she loved much; where 〈◊〉 for, importeth not a cause, but a consequence, and certain sign of her sin's remission: f Prov. 10. 12. love covereth the multitude of sins, whether we instance in God's love to us, or ours to him, it proceedeth wholly from him: as the g Ecceles: 1. 7. waters come through the subterraneous, unseen passages from the sea, which seem first to contribute their constant streams to the filling up of her vast channels; so it is with our loves, which are none other but a mere restu●nce of God's love, iufused into our hearts by his holy spirit, for h 1, Joh. 4. 7. 8. love is of God, and God is love. 4. Not to love God, is the height of the most wretched ingratitude: all unthankfulness concludeth a man inhuman, and wicked, but this, maketh him most impious and unhappy: he loveth us first, i 1. Cor. 2. 7. 2. Tim. 1. 9 Ephes. 1. 3. 4. before we were, & so elected us to eternal salvation: he gave us all that we have, and are: he gave us his own image in our creation, his own Son in our redemption: he feedeth, protecteth, preserveth, heareth us, forgiveth our sins, giveth us all good things, to make us happy, if we did not make an ill use of all: seeing then, (he k Tantus tantii, gratis, tantillos, & tales. Bern. de dil. Dei. being so great and excellent) loved us first, so much, freely (we being such, and so unconsiderable) we ought, and cannot without greatest ingratitude but love him: he is too hardhearted, who (though he cannot first love) will not requite. 5. Love l Amor unit a●m●ntes. uniteth, and likneth lovers: with men parity of manners conciliateth love: but God's love createth our likeness to him: hence is it, that the most excellent creatures love him most, whereby they are made such: some think that m Isai. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urere. ardency of love denominateth those Angels which stand in God's presence, Seraphim: certain it is, such are we as is our love: our manners are not estimable by that which we know, but by that we love: n Nec faciunt 〈◊〉 vel malos 〈◊〉, nisi boni, 〈◊〉 sint 〈◊〉. Aug. ep●d Ma●●d. duas 〈◊〉 duo sa●iunt amor●●. jerusalem suit amor Dei; Babyloniam facit amor, seculi: i●t●rroget igitur se u●usquisque quid am●t, & inveniet ubi sit ci●is. Aug. sup. Psal. 64. good or evil love, maketh us such: if we love God, we are godly: if the world worldly: if sin sinfulf: all men, the best of all, do sin: but the wicked only love sin: look how the glasses species are, as is the posture thereof (if you turn it to heaven, you see only heaven in it, if to the earth, only earth) so is it in our love, the soul's lookingglass, wherein we may see and judge of ourselves. 6. Without this love, there can be no true happiness for the wrath of God & the severity of his justice remaineth for those who hate him) give him all that a sinful soul can desire; make him times minion, the world's favourite, you can make him nothing better than a devil. But with the love of God, o Rom. 8. 28. Christianus miser vi●eri potest, non potest in●enir●. Minu●. Fel: O●tav. though a man may possibly seem, or be said unhappy, he cannot be so: for all things work together for good to them that love God: prosperity, adversity, life, death, all things shall finally advantage them: he that seeketh the love of God, must look for many enemies; but contrary to their intentions, they shall do him good: the love of the world is sweet at first, but bitterness in the end: and the love of God hath many sharp trials at first, but in the end shall be most comfortable. This love is that divine Elixir, which maketh the vile precious; an indeficient treasure which whosoever hath, can p Psal 34. 10. Psal. 84. 11. never lack that which is good: he that hath it not, can never be the better for all he hath: what good, or salvation can he expect, who is so unhappy, as not to love the fountain of all blessedness, what can he reasonably fear, who loveth an omniscient and q Hebr. 6. 10. righteous God, who is a pleanteous rewarder of those that love him? Though we cannot be saved for any desert of Love to God (for it is his mercy, not our merit) we cannot be saved without it: if any man love not the Lord Jesus, let him be anathema maranatha. 1. Cor: 16. 22. 7. So excellent is this one possession, that r Phil. 3. 8. 9 Paul counted all but mere loss for it: dying s Josh. 24. 15. Joshua left this, as the chief legacy to his friends and family, concerning whom he resolved, as for me, and my house, we will serve the Lord— t Josh 23. 11. take good heed therefore unto yourselves that ye love the Lord your God: Quia summ● & 〈◊〉 rum bonum Deus est: solus ille teliciter amat, qui Deum amai: & tanto faelicius, quanto amplius. Hugo de sanct. Vict. Miscel●an. l. 1. Tit. 170. he need no more: it is better to love God, then to be heir of the world: if thou canst not know this living, thou shalt when thou art dying: let my children faithfully love God, I wish them no greater blessing, who with my soul pray, they may be truly blessed. A Prayer for love to God. O Lord God Almighty great and glorious, who art clothed with Majesty, the beauty of holiness, & perfection of beauty: who hath filled heaven & earth with the gracious effects of love and goodness: I thy poor creature prostrating myself before thy mercy seat, humbly acknowledge; the many sins which render me utterly unworthy ever to appear before thee, specially that great ingratitude which maketh me ashamed to speak unto thee who art the searcher of all hearts: yet in assurance of my acceptance in the son of thy love, who now sitting at thy right hand, maketh requests for me, I am bold to pray thee to fill my heart with thy love, which is better than all things, that with my soul I may desire thee in the night, & with my spirit within me seek thee early: O Lord, though the remainder of sin in me create me many distractions, though frail flesh and blood starteth at the apprehension and fear of thy just judgements; or murmur at the bitterness of thy present corrections▪ yet thou knowest all things, thou knowest that I love thee, though with a frail, yet with a sincere heart, and love with thine own spirit infused into me: O Lord my soul thirsteth after thee and thy holy presence, in my sanctification and full assurance of thy mercy. Therefore, according to thine own promise, who canst not deceive, sanctify me herein, that I may love thee more and more: cleanse me from all my sins, create that purity of heart in me, which may assure me of a capacity to behold thy goodness in the land of the living: fill my lips with grace diffusive of itself to thy glory, and the ministration of grace to the hearers: guide me in the whole course of my life, in that holiness which may please thee: disburden my conscience of all that guilt which leaveth me in any fear of that way, by which thou hast appointed me to come unto thee, and thy kingdom of glory; that no afflictions, pains, fea●es, or terrors of life or death, may be able to separate me from thy love in Christ Jesus: Blessed Lord, only assure me of thy love, and let thy holy will be done with me: I am thine; thou madest me to thine own image, thou redeemedst and repairedst the same by thy free spirit, when I was dead in trespasses and sins: thou neither madest, redeem●dst, nor sanctifiedst me for myself▪ therefore when thou dost that with me, which shall best please thee in the advancement of thy glory in my salvation, thou makest me happy in the end of my creation, redemption, and sanctification: Lord it was thine own free love, which by revealing thyself, and the inestimable riches of thy mercy to me, made me know what I had to love in thee: neither didst thou find in me any thing worthy of thee, but the effects of thine own love, which in my election before I was, determined to make me an object of thy mercy; therefore thou who art Love, didst set thine own image on me: thou best knowest, that I am of myself but worthless dust and earth, and by my sins a mass of corruption, such as only can displease thee, and deserve thine anger; but O Lord God of mercy, who foundest me a child of wrath, and madest me a son; an enemy, and reconciledst me by the death of thy holy son Jesus, accomplish the work of thine own mercy in me, and love me still, give me an heart to love thee so, above all, with all my soul, mind, and might: love that which thou hast wrought in my heart, cherish thine own graces in me: though my love be full of imperfections, yet thy work is perfect: in thee is no shadow of change, Lord for thine own love's sake, now make me such as thou mayst love me to eternity through the merits of thy son Jesus Christ, my Lord and blessed Saviour. AMEN. CHAP. XVII. §. 1. Of love to ourselves; of the kinds thereof. §. 2. Of Love to our neighbour, the necessity and excellency thereof: the conditions, and signs of it. §. 3. Of friendship: what it is; of what excellent fruits, of the true end, and laws thereof: what choice we are to make of friends, and whom to avoid. §. 4. Of love to enemies; how we ought to love; without any malice; and to make a right use of them. 1 LOve towards that which God loveth, is, love of all that which is good, and that which beareth his image; as the rationable creatures, Angels and men; this is either to ourselves, neighbours, or enemies. 2. Love to ourselves either is, such as is 1. Common to all men, a In concuss● naturae lege. Aug. de doct Christ. To. 3. c. 30. etc. who by the instinct of nature desire to preserve themselves, though blinded by sin, they eftsoon mistake the means, and end; or overmastered by some malignant power (to which they have dangerously yielded themselves) b Quid enim prodest, si amantes nosm●tipsos relinquamus proximos? ve● quid rursum pro●est, si amantes proximos, relinquamus nosm●tipso●? Greg. hom. 17. they do somethings to the contra●y: the Epicure thinketh the means to make him happy, is to indulge to sensuality and pleasures taken up at any rate; because he taketh them to be his chief good, and end to which he liveth: he believeth himself to be only that external man whom he endeavoureth to preserve, by a brutish pleasing himself: so c Undè non rectè cognoscentes s●ipsos, non verè diligunt s●ipsos. etc. Aquin zzae q. 25. a. 7. c. that indeed he loveth not himself. 2. d Ille autem verè se diligit, qui purè diligit auctorem, ib. Greg. q s. hom 17. Proper, to the good, who justly love the inward man, the image of God in themselves, whom they strive to preserve in his integrity; they wish spiritual good to him, & carefully use God's ordinances thereto: in him they delight; as in present good thoughts, memory of good past, and e 2 Cor. 5. 1. etc. hope of future: for this they mainly care, this they defend, though with loss of things external and secular: for this they beat down the f 1 Cor. 9 27. body with fastings, watchings, and prosecution of holy duties. Philauti● proper to evil men, is that g Cae●us amor sui. Hor. 1. Car. 18. blind & h Stultus & 〈◊〉 hic amor est. ib. se●. 3. foolish self-love; which measureth all love and friendship by (that most ignoble scale of the vulgar) some temporal advantage to the self-lover a crewing, who therefore truly loveth no man, because neither in nor for God, but for his own sake: such do i Nescio enim quo inexplicabili modo quisquis scipsum, non Deum amat, non se amat. August. exp. in ●o. tract. 123. qui scipsum non amat, alium amare non potest: se autem non diligit, qui ●urpe aliquid. Aug. de amic. c. 28. si sit ejus. not truly love themselves, but being selfe-deluded, hate their own souls, because they love sin, the souls distemper, sickness, and destruction: this commonly goeth with a vain complacency, admiring the Minerva's of their own brain, and liking themselves in those things which they readily condemn in others (as Judah did Gen: 38. 24.) the selfe-lovers hieroglyphic, may be, k Synes. ep. 1. the Ape easily taken, while she sitteth admiring the beauty of her hard-favoured young: this vice is an uncharitable living to ourselves, our own ease and pleasures, as if we were borne only for ourselves, or that our country, neighbours, friends, natural affections, or God himself had no part in us: l 1 Sam. 25. so Nabal loved himself. That we must love ourselves in God, is more than evident, by reason m Nemo tam proximus, quem post Dominum diligas. Tertul. de resur. carn. ●. ult. (who so near us as ourselves?) and Scripture, which saith, thou shalt love thy neighbour as thyself: thyself first (charity beginneth at home) and truly; that thy love may be a rule & and measure unto others. He that n Qui sibi malignus est, cui bonus erit? Aug. de C. Dei. l. 21. c. 27. will be evil to himself, to whom will he be good? Thou wouldst not have thy servant drunken, nor thy son an adulterer, lest they perish eternally; and wilt thou be such thyself? For shame love not thyself less than others: and do not think it less necessary, for God to have good servants, then that thyself have such: We are the Temples of God's spirit, the image of God, the purchase of Christ Jesus, for whom he gave no less than himself to death: it were desperate impiety to undervallew that which cost more than a thousand worlds were worth, with profane Esau to set so poor a rate as a portion of meat, or a little temporal pleasure upon an immortal soul: if we love God we shall love ourselves for him, which must be only in that true sanctity which pleaseth him, we shall not love ourselves more than him; that were an inordinate self love, concerning which it is said, o Joh. 12, 25. he that loveth his life shall lose it. Sect. II. 1. Love to our neighbour, is charity to him that needeth our help, to whom we are holily and constantly united in God. p Proximus est vel 〈◊〉 nobis praebendum est, vel à quo nobis praebendum est officium misericordiae. Aug. de doct. Christ, To. 3. c. 30. he is our neighbour to whom we can administer, or of whom we may receive help. This love hath for its object, all men respectively, without exception of enemies: neither is it as some vainly dream, an arbitrary affection (for if we love, q 1 Joh. 4. 12. God is in us; but if not, r 1 Joh 3. 10. 14. 15. against us) but that which is simply necessary to the essence and being of true religion; without which it can no more be, than fire without heat, than a man without a soul: some therefore call it the s Forma virtutii. Aquin. 22●● q. 23. a. 8. c. form of virtue, giving it name and being. There can be no religion without wisdom, nor any acts thereof better than the unsavoury sacrifice of fools with which the alwise God can never be pleased: t Mar. 9 49. wisdom is that same salt of the covenant with which every oblation must be seasoned: nor can there be any more true wisdom without charity, then that which is in the devil, who is as malicious as subtle: if any thing be contrary to love, u Jam. 3. 15. that wisdom descendeth not from above, but is earthly, sensual and devilish: without w 1. Cor. 13. 1. charity speaking with tongues of men or angels is but as a sounding brass and tinkling cymbal, prophesy faith, alms, martyrdom, and whatever else seemeth, or is externally excellent without this, is worth nothing: x Nulla ●●ra vir●us esse potest sine Chart 〈◊〉 22. q. 23. a. 7. c. Nulla igitur est excusatio, quia charitatem illos non habuisse ma 〈◊〉 constat, sine qu● nullum vel nominari potest, vel esse martyrium: sine qu● maxima & imperiosa virtus car●t effectu, sine quâ nihil valet omnium scientia linguarum: sine quam nihil potesi etiam societas Angelorii. Op. that. contr: Parmen. Donatist. l. 3. there can be no sanctimony without love. Love is the sum y Rom. 13. 10. and fullfilling of the law▪ the z 1 Tim. 1. 5. ●c. 12. §. 2. 6. z ea quae sunt ad finem non dicuntur bona nisi in ordine ad finem. 22● q. 27. a. 7. c. vid. & Aug. l. 4. c. 3. contr. Julian. Qui diligit Deum, non potest contemnere praecipientem ut diligat proximum. Aug. sup. Hoc mandatum do vobis, etc. end of the commandment, and nothing is good which is not for it end, but rather a false image, a counterfeit of virtue: as the covetous man's wisdom to devise means of gain, is no true virtue: neither his seeming justice, wherein he abstaineth from oppression and extortion, for fear of some greater loss to himself; nor his temperance for love of money forbearing all costly luxury: nor his valour venturing sea and land to get riches: so neither is the malicious man's alms any good work to himself, he not doing it for God's sake: did he then for the same love, he should love his enemies also: his prayers are no obedience to God, who commandeth in case of enmity, to leave the gift before the altar, and first endeavour reconciliation: Christ in effect sayeth (as we have formerly noted) herein, as Joseph to his brethren. Genes. 43. 3. ye shall not see my face except your brother be with you. let men join in hearing God's word, and say Amen at the Church's prayers, let them be baptised, receive the Lords supper, be called Christians, seem the most strict men in religion, yet is it a Non dis●●rnuntur filii Dei, à fillis Diaboli nisi charitate. Aug. de laud. charit. only charity which distinguisheth between the sons of God & reprobates: b 1 Joh. 3. 10. in this the children of God are manifest & the children of the devil, whosoever doth not righteousness, is not of God, neither he that loveth not his brother. nor can there be love of God without it, c 1 Joh. 4. 20. if any man say he loves God, & hateth his brother, he is a liar. there can be no salvation without it, it being, as I said, d Vita corporis est anima, fidei vero charitas, quia per illam operatur. Bernar. in temp. resur. Serm. 2. the life of faith. Love like the heart in the body sendeth out the heat of life through all the parts to make them active: it is the primum mobile, which carrieth about all the orb's in the spear of religion. This affection hath comfortable effects: it is the preserver e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. of peace & concord, while it prudently concealeth many offences, bringing them under candid and favourable interpretations, and the best constructious which can be made of them, which otherwise might prove the fuel of contention, and matter of quarrel. it is sins f 1 Pet. 4. 8. coverture: the tessera and certain pledge of our translation from death to life. 1. Joh. 3. 14. of our imitation of Christ. Joh. 15. 12. Ephes. 5. 2. adoption in him. 1. Joh. 3. 1. the assurance of our consciences before him. 1. Joh. 3. 19 the confidence of our audience. 1. Joh. 3. 22. g Prov. 10. 12. Dis juncta conjungit unita custodit. Greg. ep. 32. l. 7. the bond of perfection. Colos. 3. 14. the sign of our regeneration. 1. Joh. 4. 7. the fruit of the spirit. Gal. 5. 22. the assurance of God his being in us. 1. Joh. 4. 12. 13. and our being in him: the repaired image of God in us. 1. Joh, 4. 17. the expeller of fear. 1. Joh. 4. 8. the certain argument of our love to God. 1. Joh. 5. 1. and his love to us. 1. Joh. 4. 12. it is the f●ire h Magistra bonorum omnium: Greg. ib. ep. 112. mistress of all good. it is the heavenly Bethsheba which can i Act. 10. 4. attain any thing, yea k Act. 9 39 etc. life for the dead: it shallbe part of the saints account, at the day of judgement. Math. 25. 34. 35. 2. This love must be regulated with certain laws or conditions: 1. It▪ must be subordinate to God's love, such as giveth God the first and chief place, not as l 1 Sam 2. 29. Elies, who honoured his children above God: nor as many now love, so that they will rather displease m Charitas autem vera est & amicum diligere in Deo: & inimicum diligere propter Deum. Greg. hom. 9 God, than those they love: true charity can be in nothing which displeaseth God, 2. it must be subject to order in respect of the object, first regarding those who are nearest in nature or necessitude: I am bound to show what effects of love and charity I can; but first to mine own family respectively; and to do good, specially to the howsehold of faith: first to my neighbours, and then to others. 3. It must be for God's sake, and in good: when we love for temporal advantages, and such mutual offices, as unite worldly men, for such reasons as n Gen. 34. 21. Hamor and Shechem used for enfranchising jacob's family (these men are peaceably with us, and therefore let them dwell in the land and trade therein,— shall not their cattle and their substance, and every beast of theirs be ours?) that cause failing, charity vanisheth many times into mischievous contentions; by which readiness to dissolve the sacred bond of Charity for every trivial occasion, and the many bitter discords, it too evidently appeareth how few love for God's sake, how many for their own: when holy Abraham had occasion of quarrel presented him, he declined it by reciding from his right, o Gen. 13. 8. let there be no strife I pray thee, between me and thee.— 4. It must be p Rom. 12. 9 without dissimulation: q 1 Sam. 18. 15. 17. Saul jealous of David, and afraid of him because of his wisdom and goodness r Regibus boni quam mali suspectiores sunt: semp●rque his ●li ●na virtus, for midolosa●st. Sallust. Catiline. ideò Jovianus Malarichum enim sit ut & dux meriti c●lsi●ris id●oque suspectu● abir●t è medio, etc. Am. Marcellin. l. 25. (as Princes usually are more jealous of the good, than the foolish and dissolute; ever others virtue is formidable to them) he courteth him with great favours but all to destroy him: there's no such venomous malice out of hell, as that which cometh up with a Judas kiss, vailed with a show of amity,, with a Scorpions embrace the deeper to strike in the sting: the Devil's proffered courtesies, the world, riches, and honours, the design being to cast thee down headlong, and to make thy ruin the more irreparable by thine own consent. 5. It must be constant; as they wont to say ad arras, to death, that which can be lost was never true: had it been grounded on the unchangeable God, it must ever have had the same immutable cause, and consequently have been unchangeable, The signs of charity are 1. Long s 1 Cor. 13. 4, 5. suffering: 'tis not captious, nor easily provoked: it beareth and endureth all things: personal injuries cannot disband it: if we love men for our own sakes, we shall indeed hate them, when they hurt us: but if for God's sake, we shall use brotherly t Math. 18. 15. correction so, as to make them understand their faults, and repair us again; and where they err, love their persons whose sins we ought to hate, and pray for them when they curse, and speak evil of us. 2. It is kind, in communicating to the necessities of those that want: they that have no bowels of compassion, how dwelleth the love of God in them? 3. It envieth not, neither is discontented at others prosperity u Invidia est tristitia de ali●nis bonis. Dam: l. 2. tit: Aquin. 22ae. q. 36. a. 1. envy is w Invidia fortunae comes: Invidia gloriae comes. Emi: Prob: vit: Chabriae. fortune's companion: the black shadow of honour; ambitious canker, mischievously biting into the bud of merit: few like x Null● habu●t invidiam magnaeque fuit gloriae. ib. Aemil. Prob: Thrasibulus enjoy great glory without envy; because few have the happiness in their honour to be acquainted with godly love which envieth not, but rejoiceth at others good. 4. It vaunteth not itself, in boasting, or exprobration of good done, nor in rash effusions; but maketh a deliberate choice of its object, without being proud of its act. 5. It is not puffed up: the proud can be no man's friend, no not his own: Pride is unconsistent with any y Sola superbia destruit omnia si comitetur. virtues: it is as the worm at the root of Jonahs' gourd which eateth up the life of virtue and religion: the mischief which precipitated glorious Angels from heaven: 'tis amity's paralysis, society's enemy, nurse of impatience, which will neither suffer Caesar to endure a superior, nor Pompey an equal: 'tis the issue of an empty brain; none truly wise can be proud; and the influence of Lucifer upon graceless hearts, whom God resisteth. charity is the daughter of humility. 6. It behaveth not itself unseemly, as sin (which is an alaxie and disorder in action, a deformity in the inward man) but as the most lovely of all virtues, bearing the lively image of God, the beauty of holiness, & stooping to nothing uncomely, or unjustifiable before God, and man. 7. It seeketh not her own, as doth self-love, but the good of others; it being more divine and honourable to do good, then to receive it. 8. It thinketh no evil, because it intendeth none: commonly men measure others by their own shadows, which is the cause, that the worst are most jealous of others: charity doth, as it would suffer; and thinketh the best, where there is not apparent evidence of worse. 9 It rejoiceth not in evil, nor in iniquity: there are that would seem charitable, and to have abandoned that pernicious appetite of revenge, and yet secretly z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affectus est ex odio & gaudio mixtus cum odio impulsi, leta mur vel gaudemus in aliorum calamitatibus. Jo. Magir. Phy. l. 6. c. 16. rejoice at any evil which befalleth their enemy. This is a proper affection of devils, not men: expressly forbidden, Prov: 24. 17. 18. Rejoice not when thine enemy falleth: and let not thine heart be glad when he stumbleth; lest the Lord see it and it displease him. David mourned when his enemies were sick: There are that can please themselves in that Pseudocharity, which displeaseth God; which is indeed but conspiracy in evil. 10. Lastly, §. III. it believeth and hopeth all things: it is hard to possess it of any evil opinion: and in case of evident failings, it will give men some hope of the offender's amendment. We are next to consider love, as it falleth under the peculiarity of friendship. The bond of charity uniteth all; but friendship some few. 1. True friendship among men is loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flower and vigour: affections jewel; amities quintessence, society's perfection▪ and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. D. Lae. t. sympathy of holy souls: it is a b Ami●us est qui nobis usu vitae similis pio, ac fideli jungi●●r. mutual love & good will between two, or more, endeavouring each others good and safety, expressed in performance of all lawful offices so uniting friends in mutual communications, and similitude of affections, as that some have styled a friend, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. l. 2. Stromat. anotherselfe: such was between d 1. Sam. 18. 1. Jonathan and David: David and e 2. Sam. 15. 37 Hushai the Archite: a friend is he f Ama● & reamatur. Arist. l. 2. Rhet. Ci●. de Amicitia cit. Aug. ep. 45. who loveth and is beloved. The Philosopher said, friendship is of all things, divine, and humane, a supreme consent, in love and good will: next after wisdom the chief gift of God, to man, said the Orator it is the rich man's security, the poor man's riches: the banished man's native soil, the infirm man's strength, Physic for the sick, counsel for the irresolute▪ and doubtful; prosperities counsellor, and adversities comforter, the solace of company, & relief of solitude g Amicitia rerii omnium est vin●ulum. Ambr. de sid rer. inv●●. the bond of society, and life of life: a friend is a jewel long sought, h Diu qua ritur ●ix in●●nitur, 〈◊〉 s●r vatur Hieron. ad ●uffin l. 2. ●p. 11. rarely found, & hardly kept: i Nullius boni sine socio, jucunda possessio est. Sen. ep. there is no pleasant possession of any thing without a partner: The best, most pleasant, commodious, and secure possession of all the earth, was Paradise; and yet there, God (who best knew man) said it is not good that the man should be alone, (Gen: 2. 18.) man then in his happy innocency. Wisdom is beyond all earthly goods; but what were it to me more than a burden, if I should receive it on this condition that I could not communicate it, but must for ever keep it shut up, in mine own mind? I would not be troubled with that good which none might share with me: k Ego ne in coelo solus. I would not be in heaven alone: heaven itself is happy for its company: the most blessed being which made heaven and earth subsisteth in an incomprehensible society, which said in the beginning l Gen. 1. 26. let us make man in our image, after m Socialis est hominis ac benefica natura, quo solo cognationem habet ●um Deo. Lactant. l. 5. c. 18. our likeness, who made him a sociable creature, insomuch as that without friends, all thoughts are tedious, every work, a toil, every land a peregrination, every life a torment, a death. Friendship is a divine content of men, the necessity of whose near conjunction, and indissoluble unity, that God might declare; he made all of one flesh, and appointed their propagation, by united two. Friendship is the comfort of this life; if you take it away, you should seem to take the sun from heaven: a friend is an n Alexandrum. M. ub● haberet the sauros interrogatum, apud amicos respondisse. Am. Marcel. l. 25. excellent riches (what were all the treasures in the world to me, if there were none with whom I might communicate them? o Ecclus 6. 15. Amicitial & prosperas res dul●iores facit: & advers●s 〈◊〉 munion●m temperate, & levi●res reddit. I sid●l. 3. de sum. bono. Nothing doth countervail a faithful friend, and his excellency is unvalewable: I wonder not at the rate which the great Monarch Darius set on his Zopyrus, whose free wish could pitch upon nothing in the world like many such friends. Many and excellent are the fruits of friendship, as p St Albans Essays. A●●st. Ethic. l. 9 c. 11. Cic de amicit. some have noted for the easing q Solatium hujns vitae est, ut hab●as cui pectus tuum aperias, cui arcana communices, cui se●reta tui pectoris committas. A●br. de off. l. 3. and unlading our minds, multiplying our joys, extenuation of sorrows, by that sympathy of affections which is among true friends, sharing in every estate. Our prosperity is the more comfortable to us, by how much more it is communicable to friends who rejoice in our good, as we also do in their rejoicing: our adversity is made lighter by dividing the burden. We ease our hearts when we impart our grief to a faithful and prudent friend of whom we may receive counsel and assistance: the advantage hereof our Saviour intimated to his Disciples, when to comfort them against the sad apprehension of his approaching passion, he said— r Joh: 15. 11. 14. 15. I have called you friends:— besides, or above that love, wherewith he loved all his, he had some more peculiar relation among the elect to his Disciples, and among them, to a favourite, or more intimate friend, s Joh●●1. 20. the beloved disciple: t Prov. 27. 9 Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend, by hearty counsel, saith Solomon: a faithful friend is a strong defence: he that hath found such a one, u Eccles: 6. 14. hath found a treasure, w Eccles: 4. 9 10. better are two then one, if they fall, one will lift up the other, but woe to him that is alone: By a true friend we are solaced in presence, and comforted in absence: x Di●●●di locis charitas non potest nam etsi corpore long di stinguimur, men●● tamen indivisibiles sumus. G●eg: l: 8. ep. 42. puto me victurum, non cum illis, sed per illos. S●n: ep: 79. no distance of place separateth the mind which loves: our thoughts are with our absent friends, and therein we confer with them: they are the joy of our health and comfort of our sickness: y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 me thinks (said the Philosopher) I die not, while I leave them safe: I live by them, though not with them. 2. Now because on the one side, the best things corrupted, become worst, and the most dangerous veils of treachery are shows of love and friendship; because there is no comfort of this present life which Satan more endeavoureth to poison and embitter, than this, while envying us the blessing, he striveth to pervert, and make it a curse by impropriating and abusing it to his own service, in working his design thereby; making man a tempter, and deputie-devill to man in those things which he could never effect, but under the shows and sacred name of friendship) it behoveth us to beware of the serpent which lurketh under the sweet flowers. And because on the other part, if suspect of all men, or neglect of seeking or gaining it, deprive us of so admirable an advantage, as is herein to be enjoyed; we thereby lose the comfort of this life; of which, without the use of friendship, we may not only doubt whether it be humane, but whether vital: he lives not, who lives only to himself, or but a brutish life: only acquaintance, and familiarity with some, without tasting the diviner fruits of friendship, rendereth the Churlish Nabals no better than beasts, which seem affected with something analogical to amity, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 in that after familiarity, and much using together, they will hardly obey their master's will to part them: it: behooveth us therefore seriously to consider what is herein to be done, that we may neither lose, nor abuse so great a blessing of God, for want of providence to find it, or wisdom to use it: that we may neither be deprived of the good, nor deceived by the evil; that which is necessarily to be considered is. 1. What is the centre of this friendship, lest we err in the proposition of the end? 2. What are the Laws thereof; lest we abuse it, or be abused by it? 3. What choice we ought to make of friends? 4. Whom we are therein to avoid? 1. The Centre of true friendship, and all the offices thereof, is the glory of God, our maker: subordinate to which, is our comfort, and salvation, for therein only, can be an happy and eternal union and communion; whatsoever is excentric hereto, is unhappy; z Nemo malus felix. Juv: Sat: no wicked man is blessed: 'tis impossible to be happy in any thing which is not good; because there is but one and the same fountain of happiness and goodness that is God: if any dream of impious pleasure delude men with some appearance of solid happiness therein, waking they must know, that 'tis not true, because transitory, and unhappy in the end. Happiness cannot be in any thing less than eternal: they that knew not God, would have no man called happy before his end: and though some of them called a Unus hominum etc. felicis sibi cognomen asseruit L. Syll●. quod pros●ribere tot millia civium ac trucidare potuisset. O prava interpretatio, & futuro tempore infelix: non melioris sortis tunc fu●re pereumes etc. age, non exitus vitae ejus— crudelior fuit &c Plin: nat: hist: l: 7. cap: 43. Sylla (as Croesus thought himself) happy in prosperity; yet their end pronounced them apparently unhappy: and what friendship shall we call that, b Amicitia qu●e desinere potuit nunquam fuit vera. Amb: off: l. 3. which must end? or what happiness therein taken, which must change for bitter torments, society in damnation, and eternal cursing each other, as the mutual causes of each others misery. The freindshippe I speak of, is in the communion of Saints, which death shall refine, not at all dissolve: time shall not end it, but eternity perfect it in our resurrection from the dead: sleep c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H●siod: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaths elder brother) endeth not temporal love, nor shall deaths sleep the eternal: it is but begun here to be completed in heaven: d 1 Cor: 13. 8. Love never falleth away: we know that when he shall appear: We shall be like him. (1. Joh: 3. 2.) Who is love, 1. Joh: 4 8. There is now some imperfection in, and some oblique ends of men's love, which shall then absolutely be taken away in our perfection, wherein the love of God (in his own essence e Inexcogitabili●, ineffabilis, etc. Lactant. l. 1. c. 8. incomprehensible) shall shine and be seen, in the creature, bearing his own image, as the light of the sun on the other stars: where we shall not be confined (as now under many limitations, of time, place, knowledge, and necessities, to the communion with one, or few friends) but enjoy a most comfortable and perfect society with all the saints. Certainly all knowledge, and joy of that which is good in this life, shall be so far from ceasing in the future, that it shall be their full, which is here but imperfect, there complete which is here but inchoate: of this kind we must reckon friendship, God concluding it good, in saying, it is f Gen. 2. 18. not good that the man should be alone: more perfect knowledge shall we have in our future glory, than we have in our present state of grace, or had in the state of innocency: in that, g Math. 17. Peter knew Moses and Elias (whom he never saw before, as also they who saw divers of the h Math. 27. 52. 53. deceased Saints, which came out of their graves into the holy city, after the resurrection of Christ, all which doubtless were of a most amiable and desirable presence) in the other▪ Adam said (when God presented him his new created helper, the youngest bride; which neither he nor the world's great eye, had ever seen before that day i Gen. 2. 23. this is now bone of my bone, and flesh of my flesh; *— Ad eam vitam esse venturos, ubi nobis ●runt quamò no●ieres, tantò utique chariores, & sine timore ullius dissentionis amabiles. Aug. ●p. 6. (aliae opiae habent discessionis.) much more must we know and rejoice in our friends in the state of glorious perfection to come wherein we cannot reasonably imagine, that there shall either remain any imperfection, in love's object, or subject, to embitter it (as sometimes it doth here) or want any capacity of complete and eternal blessedness; as there must, if either we should not know our dearest friends, with whom we have served God, and walked with him in this life; or knowing, not enjoy, their glorious and more lovely society in the life to come. 2. The laws of true friendship are 1. That we neither ask, nor grant any thing unjust or evil: neither of which can be consistent with the friendship I spoke of, which k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Theogn. amicitia in malo esse non potest Aug. ad Cons. cannot be in evil: Pericles would not lie for his friend's sake; contrary to that which some think, who count that friendship which denieth nothing; and that he is no true friend who will not (like Achates, or Theseus in the fables) go to hell with them for company: but consent in sin is conspiracy, not friendship: he is a good friend who requireth no evil office: and he is a wise man, l Ut sit dilectio Sancta non condescendat proximo in aliquo malo. vid. 22● q. 44. a. 7. c. who will consent to none; true friendship is only between the good and wise. 2. That we hold nothing too dear for our friends sake, which may be justly desired and granted; he can be no true friend who in self-love holds a secret distance, and hath his reservations against this law of friendship; as, not only in case of this world's goods (which if we communicate not with them that want, m 1 Joh. 3. 17. we love not God, and therefore can be no true friends to men) but even in life itself, which we must, if need be, lay down for the brethren; this is to be understood where it is justly desired in either: that is, where thou mayst part with life or goods for a greater good, such as is the glory of God, or the salvation of souls: there are sundry cases, wherein neither of these are justly desired or granted: a friend requireth thee to venture thy life in a duel, for the maintenance of that which he falsely calleth his honour; that is not better than thy life, therefore not justly required. An acquaintance desireth thee to engage thyself and thy liberty, for his: (except some other circumstance conclude it) the law of friendship bindeth thee not, where thou canst not more advantage thy friend, then hurt thyself. Again it may be thou art not absolutely thine own, but thy wife, children, or parents have (in their necessary dependence on thee) a just share in thee, so that their interest cannot admit of the engagement, or giving to their damage, there thou canst not justly give or engage for no bonds of friendship by thyself contracted, may hold against that which the law of God and nature, have imposed on thee, in loving and relieving thy parents, children and wife, n Gen. 2. 24. who is thine own flesh, whose rights must ever, respectively, be saved in all that which the laws of friendship require. 3. o Qual●m expetis e●to. Be thou to thy friend such as thou wouldst have him be to thee; that is without all fraud, faithful in every trust: p Tu primum exhibet. bonum, & quaere al erum simile●● tibi. Sen. be thou good, and seek a friend like thyself; thou wouldst have thy friend faithful to thee; be thou such to him. 4. Think all accidents of thy friend thine own, so that thou mayest q Rome 12. 15. rejoice with them that rejoice, and weep with them that weep: and endeavour in either state, as for thyself. This sympathy must needs be, where there is brotherly affection: r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the prosperity of thy friend, shall be thy joy of heart, and his affliction as deep a grief. 5. Bear no ignomy of thy absent friend, without just defence, or otherwise then thou wouldst, or ought'st thine own: s Eccles: 22: 25. I will not be ashamed to defend a friend, neither will I hide myself from him. 6. Suspect not thy friend; unjust suspicion overthroweth freindships' fundamental laws: if t Fidelem si putaveris, ●aci●s: Sen: ●p. 3. thou count thy friend faithful thou shalt thereby make him such. Nor is this against the rule of wisdom which bids thee keep the power of that which may nourish friendship in thine own hand. ●●quem etiam sim●tuimus, jus officii laedimus. Cicer. orat. pro Roscio. Amer. Give not (saith the wise u Ecclus. 33. 19 man) thy son and wife, thy brother, and friend power over thee, while thou livest give not thyself over unto any. Yet no man loveth those whom he cannot believe, nor believe those he cannot love: as hatred and suspect, so love and confidence are indivisibly united. 7. Be constant to thy friend in every estate, prosperous and adverse, w Delicata est amicitia quae amicorum sequitur f●licitatem. Hieron: in presence x Obsecro te ne amicum●pariter cum oculis mens amittat. Hieron. l 2. ep: 13 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theogn: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib: and absence: Thine y Prov. 27. 10 own friend and thy father's friend forsake not: levity and inconstancy of mind, is inconsistent with friendship. That the prosperous man may z Prov. 14. 20. Prov. 19 4. Prov: 17 17. Ecclus 22. 25. reckon many friends, the afflicted but few: showeth that among many acquaintance: there are but very few friends that many love thy fortune, not thee: friendship which can change with external estate, was never true: a friend loveth at all times, and a brother is borne for adversity: in prosperity 'tis hard to judge whether the person, or estate be loved: prosperity findeth friends but adversity trieth them: a true friend therefore, is neither known in prosperity, nor hid in adversity. Like the star of a clear heaven, neither seen in the day, nor concealed in the darkest shades of night: as the wise man saith: a Prov: 18. 24. there is a friend that sticketh closer than a brother: a false friend like b Job. 6. 15. &c: Cavendi sunt etiam instabiles & suspi● iosi: quia cum fructus amicitiae. sit securitas, quomodo te credis & committis amico qui omni circumfertur vento, etc. Aug. de Amic. c. 14. (si sit liber Augustini●) Jobs brook in the winter, when we have no need of him, overfloweth with tenders of his service, and shows of kindness; but when it is hot, they are consumed out of their place— the troops of Tema looked, the companies of Sheba waited for them— and were ashamed: as are they who find contempt & neglect, where they looked for the love of a constant friend there are shadows of friends which will go with you in all your actions, you cannot shake them off: which yet vanish so soon as your prosperity cometh under the cloud: there are some vain ciphers, whom place only brings to some account, whose honours so much change their manners, that they cannot look so low as an old friend; which concludeth levity, & weakness of mind, self-love, foolish pride, and ignorance of the rules of wisdom, piety and true honour, which knoweth a faithful compliance in every estate; and like the sun to shine with the same unchanged (though more perfect) light, in his exaltation or height, and in his rising, on the mole-banke, and on the mountain: on the smooth, and on the troubled waters: it was a rare piety in c Ruth. 1. 16 Ruth to resolve, concerning the afflicted Naomi— entreat me not to leave thee— for whether thou goest, I will go— where thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, if ought but death depart thee and me: and it was a pattern of the most noble friendship which was between d 2 Sam. 1. 16. Jonathan and David, there was a nexus animarum (more than the love of women) e 1 Sam: 18. ● the soul of Jonathan was knit with the soul of David— he loved him as his own soul, which he demonstrated in his constant fidelity to him on all occasions. 8. Bear with the seeming injuries, which proceed from thy friends weakness; considering that we yet converse not with Angels of heaven, but imperfect men; and that ourselves must have the same favour of candid interpretations, in many of our actions wherein we may be misunderstood, or possibly, * Nec enim Herculi Deianira nocere voluit, etc. Cic. de n●●. De l. 3. besides our intentions, hurt our friend: 'tis wisdom to pass by offences; love, to cover faults, and piety to bear each others burden, where all are infirm: without this, we can hold no amity with men; but shallbe foolish friends, overcaptio●s, querulous, or like Jobs miserable comforters, injuriously & * Objurgandus est amicus si etc. sed monitio acerbitate objurgatio contumelia car●at. Aug. de amicit: c. ●7. bitterly censorious: ever finding fault, displeased withal; of bitter spirits, like contentious Ismaël (our hand against every man and every man's against us) or rugged Nabal living to none, but himself: this vanity of impatience, drove that humane monster, the times prodigy, nature's paradox, man-hating man, the dogged Timon, from the society of men. 9 Reveal no secret of thy friend: f Prov. 11. 13. he that is of a faithful spirit concealeth the matter: g Ecclus 19 7. 10. rehearse not unto another that which is told unto thee— if thou hast heard a word, let it die with thee, Amicorum rev●lare Secr●ta, Sa●rilegium est, quo fides amittitur, etc. Aug: de amicit: c. 13. (si sit ●jus.) and be told it will not hurt thee: a fool travaileth with a word— his mind who useth to tell news, is like the breaches in water banks, you shall hardly make it hold: but h Ecclus 27. 16. 17. 21. who sodiscovereth a secret, looseth his credit: and shall never find a friend to his mind: love thy friend and be faithful unto him: but if thou bewrayest his secrets, follow no more after him: a wound may be bound up, and after reviling, there may be reconcilement, but he that bewrayeth secrets is without hope. 10. Conceal not thy friend's virtues, (if by speaking thou mayst encourage him therein; or wherein thou mayst laudando praecipere, teach him by praising him) neither his faults (if thou mayst by detection amend or better him) lest thy silence i Amici vitia si seris, tua facis. Senec. make them thine: k Levit. 19 17. qui non corrigit res●canda committit. Greg: ep. 6. l. 7. Thou shalt not hate thy brother in thine heart, thou shalt rebuke him, and not suffer sin upon him; or, that thou bear not sin for him: he loveth not who had rather venture his friends soul, than his favour, in case he should distaste a reproof: every one that spareth is not a friend, nor every one that smiteth, an enemy: it is better to l Melius est cii 〈◊〉 diligere, quam cum lenitate, 〈◊〉 Aug. coses 9 love with severity▪ then to deceive with lenity: the wounds of a lover are faithful: but flattery in evil is treason against the soul of thy friend, by so much worse than any other, but how much greater heaven is then earth, & eternity then time, a wise man will be glad to m Ab omnibus corripi, ab omnibus em●●dari paratus sum: & hunc solum mihi ●micum aestimo, per eujus liuguam 〈◊〉 apparitionem districti judici● 〈◊〉 maculas 〈◊〉 ●. Gregal. 2. ep. 37. be reproved and amended by any: and take him to be a friend, by whose tongue he may cleanse the spots of his soul, before the appearance of the strict judge. A faithful friend like a true glass will show thee to thyself as thou art: how many men are unhappy only in the want hereof; who having in them many excellent parts & imitable qualities, mixed (as 'tis with men) with some apparent blemishes, taking much off from the opinion of their worth, were easily mended (because wise) had they but a prudent friend to discover their failings to them? I believe hence was the complaint of the Philosopher so frequent in his mouth, O n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist apud La●rt. l. 5. friends there's none to friend: we easily discover others faults, but our own, hardly: with inconvenience we owe to our native self-love: herein we ought to help one another, not fearing how that will be taken▪ which is our friends advantage, and our duty. Certainly if thou rebuke a wise man, he will love thee for it, seeing thy sincerity: which if he be not, he is better lost then found: he that is impatient of thy touching his faults, will be unfaithful in curing thine: I have ever thought it a chief unhappiness of great men, that they (whose faults are most conspicuous, & dangerous, in the guilt to themselves, and in example to others) do usually * Haec autem & similia licenter ideò altiore fa●●u quidam Principes agu●t, quod amicis emendamdi secùs cogitata vel gesta, copiam negant: inimicos loqui terrent amplitudine potestatis. Nulla vaeat quaestio pravitatum apud eos, qui quod volunt ipsi, maximas putant esse virtutes. Am: Marel. l. 27. de Valentiniano, Cae●are. want true friends in this one office, in that their greatness maketh men afraid of being faithful, lest truth should beget dislike, and that hazard their favour: their love of being slattered createth them this evil; which a wise man will as easily prevent, by discountenancing Sycophants, as give commission of discovering his faults, to a prudent and faithful friend, who by the laws of modesty and discreation, may happily execute that, which he could not reasonably assume to himself. 11. Beware of the foolish spirit of contradiction. Do not among friends, use thyself to paradoxes? Dissent not in that which truth and a good conscience permit: 'tis true magis amica veritas: but 'tis unexcusable folly to be too hot & passionate in any such argument: truth is better defended with temperance: wisdom will teach thee, in those things which fall under dispute, sometimes, dissentire sine odio: to descent without hatred. 3. We are next to consider what choice we are to make of friends: it is the manifest error, & lossefull folly of the world (over-industrious and curious in the gain or choice of other things to be careless in getting a true friend; without whom there is neither happy, nor secure possession of any worldly thing: we will not buy plate or jewels, without due examination to secure us from being deceived: But for a friend (the most precious jewel which among the sons of men, heaven or earth can show, if true; the most pernicious, out of hell, if false) we easily entertain, or carelessly omit without choice: certainly among the studies of the prudent, to study men is one of the chief, lest we be deceived with false friendship (which is o Pejor est falsus amor quam verii odium. worse than true hatred, it being p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theognid: Socium verò cavere qui poss●mus? Credit: O●: pro Ros: Amerm. harder to deceive an enemy, but a friend, easy) or lose our advantage of gaining the true, by passing by these jewels unknown, Friends are like Pictures, some drawn for a great distance, at which they are very sweet and lively, but if you come too near them they appear rough, & much unlike that they seemed before: some are excellent, only when your acquaintance setteth you at a nearer posture: some seem good friends & are not: some are good and seem not of any such capacity, until you throughly know them: the maine is to make a right choice wherein we may observe these rules. 1. Adhere thou faithfully to God, that he may direct thy friendship. q Ecclus 6. 16, 17. A faithful friend is the medicine of life: and they that fear the Lord shall find him. Who so feareth the Lord, shall direct his friendship aright, for as he is, so shall his neighbour be also. For as when man's ways please the Lord, he will make r Prov: 16. 7. even his enemies to be at peace with him: so doubtless he will guide him in this main interest: and if he will make a covenant for his servants, s Hos: 2. 18. with the beasts of the field, with the fowls, and reptiles; he will not disert them in their league with men. 2. Look for friendship t Vive tibi & longè nomia mag●a fuge. Ovid: trist: 1. Dulcis inexpervis cultura potetis antici: exper●us metui●. Hor. 1. ●p: 18. among them who bear pari jugo, lest stooping, thou take up only a burden; or aspiring too high, thou make thyself a servant to troublesome greatness: friendship either findeth or maketh equals: 'tis commonly lame which goeth on supports of unequal height, and greatness (which the vulgar idol) dangerous in its vicinity to that power▪ from which thou canst not descent, without destructive enmity, nor adhere to it, and serve it with safety and good conscience. u Firmissima in●er par●s amicitia▪ Q. Cur: l 2 The firmest friendship is among equals. 3. Have many acquaintance but w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog. few counsellors the Philosopher said, x unus mihi pro populo ●rit, & populus pro wo. Senec: ep: one shall be to me instead of a multitude (one friend is berter than a numerous people) and many instead of one: I will love all but have intimacy with few: 'tis y Omnes ami●●s habere operosum est: satis inimicos non habere. Sen ep. troublesome to have that with many, and impossible to hold it with all: he that is every one's friend, shall be none of mine. 4. Try before you trust: the saying is, you must eat a bushel of salt with a man, before you trust him as a friend: z Ecclus 6 7, 8, 8. 13. if thou wouldst get a friend, prove him first, and be not hasty to credit him: for some man is a friend for his own occasion, and will not abide in the day of thy trouble: separate thyself from thine enemies: and take heed of thy friends. Antigonus was wont to pray that he might be kept from his false friends. Wise men will first try their vessels, before they trust them with any thing precious: 'tis folly to be a Diu deliberatos ami●os elige. Bias D. Laërt. l: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sole●. Diog Laërt. l. 1 Cavendum est in ipsa electione vel dilectione, ne nimis citò diligamus, maximè indignos, Aug: de amic. c. 15. suddenly engaged, in any intimacy, and dangerous to love that which thou must learn to hate: Try thy friend b Nervi evim sunt & quidam artus sapientiae, non temere credere. Am. Constant. ep. 44. before thou too much trustest him, and being experienced trust him; c Tu omnia cum amico delibera sed de ipso prius Senec. de benif l. 6. c. 34. deliberate all things with thy friend, but of him first. 5. In choosing a friend, let the main bond be the love and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. fear of God: that only will be permanent: if the vulgar balance, profit, or pleasure, make the respects, that changing, actum est de amicitiâ: in the society of sinners, thou must either become odious in dissenting, impious in dissembling, or unhappy in imitating: as much therefore as thou canst converse with those e Senec. ep. 7. who will better thee, or be bettered by thee: f Morum dissimilitudo dissociat amicos. Arist. Cec. l. 1. c. 4 dissimilitude in manners maketh a painful dissolution in the joints of friendship: whether good, or bad, g Castigare vid●tur quicunque dissentit, Lactant, l. 1. c. 9 he seemeth to chastise, who dissenteth: they think it strange that you run not with them, to the same excess of riot: speaking evil of you: h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes. de insomn. like loves his like: i Hoc fere s●itis omnes, quantum vim habeat ad conjung●ndas amicitias studiorum ac naturae similitudo, Cic. pro Cluent, Inter dispares mores, firma non potest esse amicitia, Aug de am. c● 14. similitude of manners, both conciliateth, and continueth friendship: 'tis a very probable judgement which may be given of a man by his friends: though I deny not, but that a good and wise man, may as well have variety of acquaintance (which the vulgar calleth friends) as vessels; not all for secrecy, or one use: there is a place where he layeth up his treasure only: there is a place for merry acquaintance, where the mind. Long, and seriously intent, wanteth some relaxation to repair its strength: and a place for a more grave and severe, for the soul's health & comfort: a place for him who can advantage thy estate: among thy utensils thou hast a sieve or cullender, whose office is, to run out: and there may he use of an Athenian novelist, though there must be extraordinary caution, lest he either bring, or carry from thee, matter of danger or contention: a news merchant will be sure to get some fraught back again. but the friendship here spoken of, can be k Vera amicitia tantum inter bonos oritur, inter bonos prosuit, inter ●ptimos consummatur▪ Cassiodor. S. Psal. only between the good and wise: between others 'tis seldom durable, and never safe, nor true: therefore choose not any man for thy intimate friend, whose qualities thou wouldst not learn, or canst not safely imitate: among friends there must be l Secularis quoque sententia est: calem velle & ealem nolle, ea demum firma amicitia est. Hieron. Demet l. 2. ep. 20. idem velle & nolle: let no man be thy friend who is not God's; lest thou hear Jehoshaphats reproof from Jehu the Seer: m 2 Chron. 19 2. Amicos sequere, quos, non pudea● elegisse. Bias apud Diog. Laert. l. 1. shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. 4. Lastly we are to consider whom to avoid, as not accommodate to true friendship. 1. The Parasite, n Antisthenes' dicebat praestare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Laert. l. 6. or flatterer: he must be a very wise and good man, who can safely hear his own praises: they beat me (said Ignatius the Martyr) who praise me: what praises do to the foolish I observe not: how they affect the prudent, may appear in o Qui illos Susurro delect arise licebat aquam fer●ntis mulierculae insusurrantis altera, hic est ille Demosthenes. Cic. Tus●. q. l. 5. Demosthenes taken with the whisper of a silly woman, saying, as he passed by, this is that Demosthenes: if they (said Augustine) with whom thou livest well, commend thee not, they are in fault: but if they do, thou art in danger. Between Pride and self-love, too vain credulity of a man's own worth, on the one part, and inactive, and fruitless dejection of mind, on the other; the soul is in danger of the rock in one extreme: the safest use of praises, is a p Co●tristor aliquando lau libus meis, etc. Aug: confess: l. 10. c. 37. serious calculation of that sum of merit which we owe to opinion, q Non est vera amicitia, ubi est fallax adulatio. Amb. oss: l. 3. if false, or to God, if true; that we may strive to be such, as we are reported, though perhaps falsely. The Philosopher said of all wild beasts the railer is most dangerous; of tame the flatterer: that can be no true friendship, where there is deceitful flattery: when he speaketh fair believe him not, for there are seven abominations in his heart, Prov: 26. 25. 2. The r Absentem qui rodit amicum— hic niger est, hunc tu Roman ca●eto, Hor. s. c. 4. Backbiter: he that will secretly rail at others absent, is of an ill kind; and if thou displease him, will not spare thee: 'tis their nature to bite; beware of such: trust them not with any interests of friendship: s Ecclus. 27: 23. 24. Detrahere amico venenum amicitiae putamus. Aug: de amic. c. 13. when thou art present he will speak sweetly, and will admire thy words, but at last he will alter his speech, and slander thy sayings: I have hated many things, but nothing like him; for the Lord will hate him. To this classis may be referred, they who be of bitter spirits; and so, by reason of that gall overflowing the tongue, distasteful acrimony of censuring all men, and rugged morosity, are rather company for bears, than men: such was churlish Nabal, so wicked, t 1 Sam. 25. 14. 17. that a man could not speak to him: David sent a civil message to him, and he railed on the messengers. 3. The Proud man; u Amicitia superbiam nescit. Ambros. l. 3. can never be a true friend who overvalueth himself, and despiseth others: he is apt to conceive indignity, quarrel, or some secret bitterness, on every occasion. 4. The w Sed nec verbosum arbitror eligendum. August. de amicit. c. 14. Multum loqui stultitia est— tollit amicos, multiplicat inimicos, movet rixas, seminat discording, etc. Bernard. de int●dom. c. 50. Talkative man; can be no good friend, because he cannot keep counsel: there be some men of such unguarded lips, then rather than not tell some secrets, they will reveile their own: never think they will conceal thine. 5. Neither the man of a treacherous nature: if thou wouldst ingratiate with a serpent, feed him, warm him in thy bosom, thou shalt never make him better than a serpent: he will sometimes make use of his venom: 'tis so wtih a treacherous friend. 6. Neither the contentious, froward, factious, or seditious man: x Prov. 22. 24. make no friendship with the angry; with a furious man thou shalt not go: y Prov. 24. 21. meddle not with them that are seditious, or given to change. 7. Neither the z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: Hesiod: op: ●. l. 3. wicked: a Prov: 1. 15. my son walk not thou in the way with them: refrain thy foot from their path: they are b Psal. 1. 1. blessed who walk not in their counsel: as c Gen: 49. 6. Jacob said of Simeon and Levi, O my soul, come not thou into their secret: unto their assembly mine honour be not thou united. Take heed of any familiarity with those, who must render thee suspected, & of that which any ways may: d Cave omnes suspiciones: & quicquid probabiliter singi potest, ne singatur ante de vita Hier. l. 2. ep. 14. ib: ep: 45. sine. whatsoever may be probably feigned of thee, prevent it that it may not be: which rule of his own if Jerom had practised, he had avoided that malicious censure, and calumny of some, concerning his familiarity with Eustachium and others. 8. Lastly, take heed of him that loveth no man, but for his own ends: 'twas noted of e Plutarch. vit. Alexandr. M. Alexander's two friends Craterus and Hephestion, he loved the King, but this Alexander there are table-freinds, which like those domestic vermin, daily on thee, will be sure to leave thee when thy house is falling: the wise man noted it Ecclus. 6. 10. etc. So come we to speak of love towards men considerable in the last branch thereof, Sect. IU. how it ought to be even to our enemies. There is no good man liveth without some enemies, who liveth by men: which of the Prophets have they not persecuted? There's nothing so sacred with that sad Erynnis, malice will not ●ly at: no wonder that kings (the greatest of men) Solomon (the wisest of kings) and David (the best of wise men) had enemies: Christ Jesus, the king of kings; had no fault, but yet many enemies: and (to show us the bitterness of the enmity he suffered for us) those, the seeming holiest of that age, the austere Scribes and Pharisees: the reason is, because there is a malicious devil, who being truly hateful, by the enmity set between man and him, ceaseth not to infuse the bitterness of his own cursed spirit into men, that they may be like him, hating one another. The main business therefore is, not so much to strive that we may have enemies, as to make a right use of them, which may be if we can 1. Bear no malice. 2. Love them. 3. Better ourselves, by their wickedness. 1. Malice is inveterate anger, f Mat 5. unadvised anger, is murder of the heart, but if deliberate wilful. g Ephes. 4. 26. Let not the sun go down on thy wrath. What shall they do at the day of judgement, h Quid agemus nos in dic judicii, super qu●rii iram non unius diei, sed tantorum annorum sol testis ●ccubuit Hieronym. l. 1. ep: 39 on whose anger, many years' sons go down witnesses? The parents of anger are, opinion of injury, and vain elation and pride of mind, making men think none so good as themselves. God forbiddeth this bitterness of soul: Thou shalt not hate thy brother in thine heart, Levit: 19 17. it maketh men homicides, and like i 1 Joh: 3 12. 14 Cain murderers of their brethren, subject to eternal death: it is that which separateth a man from the love and k 1. Joh: 4. 8. 20 knowledge of God: it is l Prov. 10 12, the mother of contention, m Jam: 3. 15, a devilish influence on the souls of men, and Satan's lively image in the wicked (as love is of God in the regenerate) whom he laboureth to destroy by each others hands; at whose contentions and actions of hostility he stands, and secretly rejoiceth; while he who hateth all, can set them one upon another, to their mutual destruction: so he engaged Paul, with unreasonable men, not only with n 1. Cor. 15. 32 beasts at Ephesus, but sundry other places. The heathens seemed to know this venom of society, in the fable of the Serpent's teeth sowed by Cadmas, of which sprang up those earthborn brethren, who with intestine discord and war, presently destroyed each other. The Apostle warned hereof, o Gal. 5. 15. If ye by't and devover one another, take he●d ye be not consumed one of another. Serpents live quietly with Serpents, what a shame is it for pretenders ot Christianity to be worse than serpents? A man that hateth his brother sometimes carrieth in his breast a p V●na est sine viribus i●a. vain anger impotent to revenge, with desiring, though without effect, he maketh his soul guilty thereof: But suppose thou hadst received a true injury, and hadst power to retaliate: first thou makest God a party against thee, who declareth that vengeance is his peculiar, and prohibiteth thee from attempting or desiring it; so that in the execution of thy malice, thou dost but wound thyself through thine enemy's garment: again in reason when thou feelest the sting of injury; I demand; is it good? Why dost thou blame thine enemy? Is it evil why wouldst thou imitate him? If one must be evil of the two, the doer or the receiver of injury, let q Apud christianos n●n qui patitur sed qui facit contumelia● miser est. mine enemy be evil if he will needs, let me be good▪ what ever I suffer: let me bear no malice what ever I bear, no enemy can hurt me so much as that. 2. We must love our enemies, r Beatus qui amat te, & amicum in ●e, & inimi●um propter te, August. confess. l. 4. c. 9 Hoc est verè ●os ex charitate diligere propter De●m 22.ae. q. 25. a 6. Math: 5. 44. 48. for God's sake, who without exception so commandeth: who reconciled us when we were enemies, by the death of his only son Christ s Rome 5. 10. died for us when we were wicked▪ he went about doing good, healing their infirmities, who sought his life: he healed Malchus ear, who came to apprehend him; he prayed for his persecutors: so Joseph forgave his brethren: so t Act. 7. Stephen interceded for his murderers: this is a sign of the sons of God: this u Prov. 25. 21, 22. Rome 12. 20. he apeth coals of fire on the enemy's head, if when he hunger thou feed him; either to kindle a love of reconciliation with thee; or God's anger and revenge against him: and herein the excellency of God's children, beyond any of the children of this world appeareth; these love their friends only; they both friends and enemies; patient of injuries and ready to forgive: how w Quomodo in quotidian ● prece d●ximus unquam, dimitte nobis debita nostra, sicut & nos &c. animo discordanie cum verbis; ora●ion● dissidence cum factis? Hier: l. 1. ep: 39 sine. should they else say in their daily prayer, forgive us our trespasses, as we forgive them that trespass against us; with a mind disagreeing with their words, and a prayer dissenting from their deeds; by that x Nam ex conditionis ratione, si non pers●cte dimittunt, ipsi se sua oratione magis constringunt, Hug: de Sanct: Victor. Miscello lan● l. 1. Tit. 169.— die in precibus, dimitte mihi quoniam & ego dimitto: sed si dicis, 〈◊〉: quid enim ●acturus es, quo ituru●●s, si mentitus ●ue eris in precibus? Non quomodo dic●tur in soro, Car●bis benesi cio reseripti, sed nec e scriptum impetrabis. Juris enim forensis est, ut qui in precibus mentitus fu●rit, non illi prosit quod impetravit. Aug. tract. 7. in Jo. 1. covenant, making themselves uncapable of pardon, if they forgive not. 3. Lastly, that we may make a right use of enemies (which is to better ourselves by their exercising our patience, and obedience to God) we must observe these rules following. 1. If thou love thyself entertain no malice in thy heart under any pretence: a loathsome toad-cage, is incomparably better than a malicious heart; where likely not magdalen's seven devils but whole legions quarter: the most ugly serpents, whom all hate and wish destroyed, are, in their kind, good, and so, better than a malicious hater of his own flesh. 2. Love thine enemy's nature, and person whose faults thou must hate: our anger and censure must go between these: so David y Psal. 139. 21. hated the haters of God; 'tis the precept; z Amos 5. 15. hate the evil, and love the good. 3. Be just toward thine enemy: charge no more upon him then that of which he is truly and certainly guilty: and be thou modest not saying the worst; lest thy censure re●lect upon thyself, who art guilty of many sins, if not the same thou blamest in another: consider whether that which were but just for thine enemy to hear, will become thee to speak: and a Gal. 6. 1. beware, least for thy uncharitable and rigid severity, thou be permitted to the same, or some more grievous temptation; from which if thou hast been kept; I know 'twas not thy merit, but God's free mercy▪ who put the difference between the judge, and the convented malefactor: for malice or revenge, or without a lawful calling before a Judge or Magistrate, to divulge the faults of thine enemy, though certainly known to thee; is a breach of the same law which saith, there shal● not bear false witness. 4. Look equally on thine enemy's virtues as on his vices: be not like the troublesome flies which are commonly settling on the sores, passing over the sound parts, malice hath false eyes ever lessening other men's merits, and multiplying their faults, which is the reason why the malicious ever judge them evil whom they hate; as impious Ahab confessed in his opinion ●f good b 1 King. 2●. Michaiah: it is thine honour and sincerity to give thine c Virtus laud●tur in host. enemy his due commendation. 5. Let not thy heart rejoice in thine enemies evil: it is but a vain pretence to charity, if thou canst be glad for any evil befalling thine enemy: 'tis certain thou canst not be hid from God. 6. Be thou neither foolish nor ignoble in thy desire of revenge; as they are who hurt themselves, rather than spare their enemy; as indeed all do, who affect revenge (hereby taking their cause out of God's hand) who would justly execute it for them: so do they who disclose secrets entrusted to them with in the verge of former friendship; and they who by any other base office serve their own malice. 7. Make no man thine enemy whom thou canst justly keep to friend: to lose a friend rather than a fancy of mirth or anger, is a symptom of great levity▪ to d Senec. de ir●▪ l. 2. c. 34. Cum pare contendere anceps est, cum superiore furiosum, cum inferiore sordidum. contend with an equal is dangerous; with a superior madness, and with an inferior sordid: therefore, as much as in thee is, provoke no man, but have peace with all. The e Injurias accipiendo, & gratias agendo. ib●. Sen. c. 33. old courtier being demanded how he attained to that rarest thing in Courts, old age, replied, by receiving injuries, and giving thanks. 'Tis great wisdom to pass offences: he that taketh notice of every injury shall find no quiet in this world. 8. Strive to overcome thine enemy with goodness: I will fight and contend with thee (said f Plutarch: vit, Alexand. Alexander to king Taxiles) in honesty and courtesy, because thou shalt not exceed me in bounty and liberality. It is an happy use of enmity, to emulate the virtues of a noble enemy: and nobly to entertain the charges of the base: which may best be done by putting the whole contention on this issue, who shall be more holy and virtuous? It is the most divine victory to overcome malice with love and mercy: The beast may overcome with strength the serpent with subtlety, the devil with revenge and malice; but virtue is the Saints victory: malice is the mother of witchcrafts, and nurse of male●ices; but clemency and virtue is the shame and confusion of an ignoble enemy; the envy or emulation of the truly noble, more foiling him then policy or violence could do: the holy may be overmatcht, and die. Yet are they not properly overcome, who by dying become more honourable and happy, than those by whom they suffer. He that is excelled in virtue (as was noted of some of Caesar's enemies) must yield, fairest thou, he is wicked, hath offended me, I shall not only invite new injuries by bearing the old, but suffer in my reputation, as if I durst not revenge when I might? Yet first consider thyself in how many things, and how often hast thou offended God: what doth Christ daily forgive thee, or thou must perish: not to say how vain and worthless that reputation is which is built upon the opinion of the unwise & wicked, do but consider that wise men look most to the end that they have rightly proposed to themselves, which if they attain, their work is done; whether by force or counsel they pass not; they look to the end through just means. Suppose thine end is to overcome thine enemy: if thou mightest make free choice of the means; tell me, wouldst thou overcome him by good, or evil, by virtue, or violence, by excelling him in goodness, or equalling him in evil? 'Tis an epidemic madness, to think there is no victory but in violence, and requiting evil with evil, becoming as damnable as their enemies. 9 Lastly, resolve that every injury shall better thee, doth thine enemy hurt thee? Let it occasion thee to pray for him; and to enter into a serious examination of thine own heart, whether thou hast not injured him, or some other, upon discovery of injury done by thee, repent, and give satisfaction, that God may give thee thy quietus est; so will he in his good time judge for thee: ever look to the hand that smiteth thee: g Isay 10. 5▪ Assyria is but the rod of God's anger: God raised up enemies to Solomon. It may be that God bad Sheimei curse: be not like the foolish dog to bite the stone cast at him, but look to the cause, which being removed the effect shall cease. There are, who bend their tongues to shoot out bitter words, which God permitteth to admonish his servants of some unrepented sins, which being discovered and repent of, they prove ike Jonathans' arrows, shot to warn, not to wound. Thy friends may possibly not see, or seeing, dissemble thy faults: h Antisthenes' dicebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illust: vit: Phylos. mark well what thine enemies say of thee, & i Sicut amici adulatores pervertunt, sic inimici litigantes plerumque corrigunt. August. conf: 9 c. 8. let their vigilant malice (apt to accuse thee) make thee more carefully watch over thy ways, lest thy failings, advantage them, or give them just occasions of reviling thee: and as k Ne ausam praeberent hostibus, Plut. Theseus is said to have cut off his comely locks lest his enemies should find advantage by catching▪ hold of them▪ so do thou all occasions of calumny: how many men ha●● perished in their sins unseen had not the malice of enemies awaked & admonished them? And (like l Nec prodesse Phaereo Jasoni, is qui gladio vomicam ejus experuit quem sanare medici non poterant: multi enim etiam, cum abesse vellent, profucrunt, etc. Cic▪ de nat. De▪ lib. 3▪ & Plutarch. Jason Phereus' enemy) cured them by wounding them? Self-love is ever blind, and true friendship sometimes, but malice hath a thousand eyes; this Serpent is quick sighted to find out others faults: seeing I cannot but be faulty, and would not be so; I had rather want many acquaintance, than some enemies, who may amend me, though for ill will: I owe much to many good friends for other offices; but most to mine enemies for this; who yet (through God's mercy) never hurt me, but to the greater advantage of my soul, I hope they who never could, never shall. A Prayer for Love and Charity. O Lord God of mercy and compassion, we humbly acknowledge that so many & continual have our rebellions been against thee, that we deserve thine anger, and that tho●● shouldst arm all the host of heaven, and the creatures under heaven against us: but we humbly pray thee to pardon us, for Jesus Christ his sake: give us hearts to repent before the consummation of thy fierce wrath, & the day of thine anger come upon us; to agree with our adversary quickly, while we are yet in the way: to seek righteousness, that we may be hid in the day of thine anger: Lord our hope is in thee, make us not a reproach to them that hate us; withhold not thy tender mercy from us, let thy loving kindness and thy truth preserve us: Thou who art the God of love and unity, set thine own image again upon us: and as thou hast loved & redeemed us, in the son of thy love Christ Jesus, so give us hearts to love one another, that thereby all men may know that we are his Disciples. Lord deliver us not to the will of our enemies and oppressors; but forgive us all that wherein we have any ways injured or justly offended our brethren: make our ways so pleasing in thy sight that thou mayst be pleased to make our enemies at peace with us. Turn their hearts and mischievous intentions, as thou didst revengeful Esau's: give them a true sight and sorrow for their sins, that they may repent and be saved. Prevent and divert their malice, that it may not proceed further to hurt themselves, or us: restrain the tempter that he may no more be able to set variance, and his own bitter influence (malice and enmity) between those, whom tho● hast united by their adoption in Christ: Thou hast promised the blessing on brethren who live together in unity, give us that spirit that we may hold the sacred band thereof in peace, that we may not bring a scandal on thy truth, that our prayers be not hindered, that our souls may be delivered from the snares of death, in which the malicious are holden: that we may all meet cheerfully before thy tribunal, in the holy communion of Saints and blessed unity of the body of Christ; to whom, with thee O Father of love, God of peace, and the holy Ghost the comforter, be rendered all honour, glory, praise, and dominion in heaven and earth, for ever and ever. AMEN. CHAP. XVIII. §. 1. Of the soul, faculties thereof, affections, mind, and thoughts in general. §. 2. Of the corruptions of the heart, the danger and difficulty of the cure. §. 3. Of the necessity of right ordering our thoughts. §. 4. Rules of practice. 1 THere are many things, Sect. I. of whose being we know, whose quality we know not: all confess we have a soul, which commandeth, and restraineth in us: what a one it is, none can tell: hence are those many disputes about its essence, seat, and subject, with the subordinate faculties of it: no man hath throughly been acquainted with this secret governor in man: some have defined it an a Aristoxenus. Cic. Tusculan. quaest. l. 5. Zeno Zenocrates. harmony: some a divine virtue, a particle of the deity: some the most exile, & slender air; some a blood, some heat, or fire: some number: so innate is error, that we most err concerning our own selves: more rightly do they say, who call it an immortal spirit, an incorporeal substance, created by infusion, and infused in its creation: made to the c Though now as Am: Marcellinus said of Isauria ●olim subvers●ut rebellatrix interneciv● vestigia, claritudinis pristinae monstrat adm●dum pauca. lib. 14. image of the Creator, capable of the light of understanding, wisdom, holiness, blessedness, and eternity: so that in its conjunction with the body, it b So Arist. c 1. de anim▪ saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectio, & actus primus corporis organici, &c▪ ammateth giveth life, action, and motion (wherein it differeth from an Angel) and in its separation from the body for a time (until it shall be reunited in the resurrection) it subsisteth, as do the Angels, and then hath its proper acts and apprehensions, as they: Now, as the eye, seeth the eye in a glas●e, so the soul knoweth itself, by a kind of ●reflex. The soul is a divine guest sent from heaven, into these earthly Tabernacles, to give them life and govern them: yet is it d Cic: C●t: Maur. neither seen coming, nor departing: it is an e Si● habeto ●eno● esse mortalem, sed corpus hoc. Cic: Som. Scip. immortal form of mortal man: the body decayeth: the soul doth not, being neither subject to time nor age: the f Animi motus sempiterni. motions thereof are eternal: it apprehendeth things present, absent, past, and future: it deliberateth, formeth, directeth, discourseth, judgeth, doubteth, concludeth, so excellent is it, that g 〈◊〉; off; l, 3. the Orator said God hath not given any thing so divine to man and that there are certain h lb. de fin. l. 3. lineaments thereof, more beautiful then of the body: the body is adorned by the soul; without which beauty itself becometh ghastly; and good i Gen. 23. 4, Abraham saith— give me a possession of a burying place— that I may bury my dead out of my sight: the soul cannot be deformed by any unevenness, discomposure, or disproportion of the body which it animateth: as a beautiful feature is the same in a poor cottage, and in a magnificent palace: so is it in the beauty of the soul, which is virtue; with which could we but see the soul of a Saint, there's no embellishment on earth so glorious, no created beauty here of so divine a lustre, The soul though now shut up in his dark prison (having only some diviner breathe, in the rapts and heavenly contemplations, which sometimes call it up, like Moses, to the mount, or like a jacob's ladder, landeth it in God's presence) hath some knowledge of its original, by grace, & unspeakable k 1. Pet. 1. 8. joy in the apprehension thereof, which arresteth the desire as appeared in l Math. 17. Peter seeing Christ transfigured, m Phil. 1, and Paul wishing to be dissolved, it being a great sign of our interest in heaven, that we fear not to part hence: he knoweth whether he shall go who remembreth whence he came: but what shall be the beauty of an holy soul in its separation, when it shall be restored to its native heaven, when it shall be n Cum totum di●m admiscrit▪ all light, and God shall be all in all? o Mark 9 3. Christ's raiment on the mount became shining white as snow, so as no Fuller on earth could white them: p ●. Cor. 3. 13. Moses face (he having talked with God) became so glorious that Israel could not behold it without a veil, what shall our glory be when q 1. Joh. 3. 2. we shall be like Christ? 2. The faculties of the soul, are the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexan. Paed. l. 1. understanding, will, memory, affections, and senses internal and external. My purpose being not to enter the lists with Philosophers, but to direct Christians, I shall not further consider these, then as some of them do very much concern the practical part, and right ordering the thoughts of the heart and mind, to the service of God, and our mortification, whereby we may be accommodated thereto. 3. The heart, in scripture often taken for the principal seat of the rational soul, imparteth any faculty hereof: the mind is the inward act, the result and proceed of its reason, and discourse, the thoughts: as they say r Isidor. l. 11. c. 1. Orig. animus consilii est, anima vitae: the mind is the fountain of counsel, the soul of life: and again s Animus est quo sapimus, anima quâ vivimus we understand by the mind, and live by the soul. This mind of man is sometimes t Nostra omnes vis in animo & corpere sita est. Animi impori●, corporis srvitio magis utimur. Sallust. lat. a sovereign, to govern in virtue and sanctimony itself and the body: sometimes a tyrant and indulging to vice (which like the worm bred in the wood, destroyeth its own original) misled by tumultuous passions, lusts, vain desires, and other perturbations of a discomposed mind, which having unthroned reason, dangerously usurp the command: a prudent man (whose u Cic. Acad. q. 4. cogitare is his vivere, in the light, height, and use thereof, differing him not only from the brutes, but ignorant men) doth principally enjoy himself in his mind and inward man. There is indeed in humane possessions, nothing great and excellent, but a great and good mind; contemning external greatness, or supposed excellencies (as power, strength, riches, beauty) obvious to sense, in respect of tha● which is within, apprehensible by the enlightened understanding: and certainly the alwise God, who created the affections, ordained them to none but some excellent end use in the soul, as handmaids to devotion and religion: neither would he in our regeneration, kill, but * Nos affectus & perturbatones, quamdi● i● tabernaculo corporis hujus habitamus, & fragili carne ciro●●damur moderate & regere possumus. ampu●●●● non possumus. Hieron, Demetriad. ep 20. l. 2. correct them, by moderating them, where they grew extreme; and retrenching them into their own channels, where they overflow their banks, like over rank water sources, becoming muddy and troubled with that which they fetch in from without: or reducing them where they ar● exorbitant. All extremes are foolish and dangerous: a Stoical w Sicut aqua semper jacens & quieta, in salubris & magis turbida est: sic animus immotus ac torpens, inutilis est ettam sibi, etc. Lact. l. 6. c. 17. apathy, is incompatible with a well composed mind, and violent passion with a prudent: the dead calm corrupteth air & water, and violent blasts disturb them; the x Philosophorum quoque, sententia est— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderatus esse virtutes excedentes modum— inter vitiae deputari. Hieron. l. 2. ep. 20. moderate more safely purify: the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. mean is best. Affections are (as they said of z Ut non immerito sit dictum: nec servum meliorem nec deteriorem dominum fuisse. Sueton. ●. Cael. Calig. Caligula, there is no better servant, nor worse master) good commanded, mischievous reigning; like fire and water; there necessary, here destructive: without love there can be no acceptable service; without anger, no zeal: without fear no coërcive power in the soul: without hope, no comfort: which bringeth us to a necessary consideration of the heart's corruption; vanity and exorbitancy of the thoughts; and the necessity of their regulation, by some rules of practice. 1. The Corruptions of the heart, Sect. II. are a Gen: 6. 5. all, only evil, continually: the heart is the fountain of sin: hence are, adulteries, murders, thefts, rapine, b Math: 15. 19 rebellions, all the sins of man: all iniquity is here forged; as 'tis written, Isai: 32. 6. his heart will work iniquity: hence words Mark. 7. 21. Psal. 58. 2. Isai 59 13. of falsehood are conceived and uttered: here is the d Psal. 55. 21. Psal. 140. 2. root of war, and e Prov. 6. 18. mischief; here error, f Psal. 95. 10. frowardness, and that hardness which excludeth all capacity of hearing, and understanding God's word and judgements (that they may repent and g Prov. 11. 20. Prov: 17. 20. Psal. 95. 8. Prov. 28. 14. Isai 6. 9 Ib: 44. 20. Ib: 47. 7. be healed) is hatched. The heart is deceitful above all things; who can know it? Jer: 17. 9 Here lodgeth hypocrisy. Jer 3. 10. Here secret sins, like that unseen multitude, which rangeth through the paths of the deeps (such is counsel in man's heart, Prov: 20. 5.) Nor is this the condition of some few, but the secret corruption of all natural men: nor are the h Gal: 5. 17. Prov: 20. 9 regenerate absolutely freed from these pollutions; being yet partly flesh. 2. The dangers hereof hence appear▪ first in that these are the seeds of every sin, and fomenters thereof: yea that which barreth from remedy, faith and repentance. Secondly, as the Physicians say, if there be a fault in the first concoction, there will follow the like in the rest; so is it here: the hearts faults are derived to the tongue, and all the actions of man: it is a people (said the Lord) that do i Psal. 95. 10. err in their hearts: and they have not known my ways. As the eye is deceived through a falls medium: so is the mind through the cloud of false opinion: and the very k Prov: 24. 9 thought of foolishness is sin; into which they must needs run, who set not their l Psal. 78. 8. 37. heart aright, and whose spirit is not steadfast with God. Thirdly, God m 1 King. 8. 39 Job 42. 2. Heb: 4. 12 1 Cor: 4. 5. searcheth the secrets of all hearts, and will once make all the thoughts thereof manifest. Fourthly, he requireth the heart, Prov: 23. 26. If a man regard iniquity there, he cannot be heard, Psal: 66. 16. The thoughts of the wicked are an abomination to the Lord. Prov: 16. 5. Fiftly, they who have wicked thoughts, n Isay 59 7. run swiftly to iniquity; and destruction is in their paths. Sixtly, in the corruption of the heart, the very fibrae and remainders of sins reviving root, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep. ad Ephes. Satan's venom remaineth. The Hydra's ever-grow●ng heads, which (when occasions, & ability so fail, that the impious p Cum non semper diabolum sequimur in opere, valdè tameu se illi ob iga●t in cogitation. G●eg●mo. l. 14. cannot serve the devil in external actions) will show its venom, in their q Etiamsi minora mala faciunt, quià minus poss●ut: non minus tamen mali sunt, quia nollent min●is esse si possent. Salu. de gub: D: l. 6. will to sin: Lastly, it is a very difficult thing rightly to compose the thoughts, in respect of the hearts unsounded deceitfulness, and the mind's unlimited agility; in these depths of quick-shifting thoughts, sin easily hideth itself: external sins in words or works, are (like the plague of leprosy r Levit: 13. 12. 13. broken out abroad and covering all the skin) nearer the cure, and by so much the more easily amended, or overcome, by how much more evident they are, not only to others, but also to ourselves: the sins of the heart are by so much more hardly cured, and avoided, by how much more secretly and invisibly they are committed: the thoughts are more securely extravagant, careless, and presuming, by how much less they are obvious, to any reprover or censurer without: And where the heart is smitten with some aufull fear of God; and resolution to repent, maketh inquest after sin, that which is in word, or action is more easily and frequently found: but the sin of the mind like Jonathan and Ahimaaz at Bahurim, is let down into the depth of the heart, whose secret enemies, are (like those s Major aliqua● to labour erat invenire quam vincerc. L Flor. l 2. c. 3. Ligurian mountainers, whom the Romans chased) more hardly found then vanquished. Moreover, man's innate self-love; and natural complacency, make him unapt, and loath to condemn himself, in any thing, wherein he knoweth others cannot. And lastly, the restless machination of Satan is to suggest selfe-delusions, as he doth temptations to sin, whereby his baits may be swallowed: his policy is to keep the heart for his retreat: and if any reproof happily chase away, profaneness, bitter anger, obscenity, or calumny out of the tongue, or adultery, theft, murder, or the like from the outward man▪ yet if he can but cherish, and maintain any of these, in the uncleansed heart; he will find opportunity & means to make them break out again: or if not, he knoweth, that where he hath the heart, (be the words and actions never so saintlike) God hath no part there: and this bringeth us to our third consideration. There is great necessity of regulation of our thoughts, Sect. III. and heart, without which it is but t Isay 29. 13. vain to draw near God with our lips. The right ordering of the affections & thoughts, is of two branches▪ that we compose them, first to wisdom; secondly to integrity. I. Wisdom; is as a u Quem admodùm samuli ac ancillae in domibus tumultuantes— ubi derepente ipsis hera comparuit, consternati conquiescunt Sic relique in animâ cupiditates (visa s●pienti●) Hippocrat. ep. Philop. mistress to tumultuous servants, at whose presence the most disorderly, are suddenly composed & silenced: an understanding heart is the inward light of the soul, which God looketh on; without which, all external shows, and appearances of sanctity make formal hypocrites no better than Egyptian Temples, which (outwardly grave, decent, and venerable) were ridiculous with their Apes, Serpents, Cats, and Crocodiles, set up for Gods within, w 1. King. 3. 5. 9 12. Solomon (who had granted him free choice of any thing that he would a●ke of God) desired, an understanding heart, above riches, or life. He whom God made the wisest of mere men, of all the holy penmen, gave most precepts concerning the heart, and mind; our direction herein must be sought for in God's word (which only is x 2. Tim 3. 16. able to make us wife to salvation) and begged of him, who y Jam. 1. 5. giveth all men liberally, and upbraideth none. He that z Prov. 28. 26. trusteth his own heart is a fool: for the heart a Eccles. 9 3. of the sons of men, is full of evil, and madness is in their heart while they live. Unhappy is he who goeth on frowardly in the way of his own heart, or that which the wisdom of corrupt man can teach him; seeing all that is b x. Cor. 3. 9 foolishness with God. 2. Secondly, we must so compose our hearts, that they may be upright and sincere before God: without this, our best actions, prayer, hearing, repentance, alms, and what ever else we do, is worth nothing. O Jerusalem (saith the Lord) c Jer: 4. 14. wash thy heart from wickedness, that thou mayst be saved: how long shall thy vain thoughts lodge in thee? It is but folly to labour the cure in the outward part, while the contagion, and venom of sin invadeth the secure heart; or to wash the eyes with floods of tears, where the sin of Judah is written with a d Jer: 17. 1. pen of iron, and graven with the point of a diamond upon the table of the heart: e Psal. 8. 4. 5. Blessed are they in whose heart are the ways of God: he is f Psal: 73. 1. good unto them that are of a clean heart: they shall find him who seek him g Je●: 29. 13. with all their heart: they that h Isai. 51. 7. know righteousness; have the law of God in their heart: their i Psal. ●7. 31. steps shall not slide: they k Psal: 40 8. delight to do Gods will: l Psal: 119. 11. l Prov: 2. 10. they hide up the law of God in their heart, that they may not sin against him: though knowledge of God is pleasant unto their soul and shall give them m Prov: 3. 1. length of days and peace: when they n Prov: 6. 21. 22 ●●. go it shall lead them, when they sleep it shall keep them, when they wake, it shall talk with them: it is a lamp, and light to direct them in the ways of life: o Prov: 7. 2. 5. to keep them from sin. Now however p Prov. 16. 2. the ways of an hypocrite may seem clean in his own eyes; yet seeing the God of justice weigheth the spirits; it highly concerneth every man to look to the ordering of this inward house, that it may be a clean temple, for God's spirit to dwell in, (without whose guidance, man can do no other than run to destruction of body and soul) by ordering our thoughts aright: so we have our conversation in heaven, we walk with God: and in our many dangerous sicknesses of mind, sundry distempers, and perturbations, of fluctuant thoughts; the wearied soul shall ever have recourse unto this Ark for rest. There are troublesome errors of sick minds, which see q Fa●sa pro veris. Sen. false comforts instead of true: there is anxiety, impatience, and grief which r Moerores qui animos exedunt Cic. de fin l. 1 eateth the heart: there is the fire of anger to inflame, envy, and malice to transport, vain hopes and fears, whose vicissitudes do miserably afflict the disquiet mind: there are many parturbations, which if not prudently managed, will master reason, and violently s Animas perturbatas & irritatus nec chohibere se potest, nec quo vult 〈◊〉 confistere. Ci●▪ Tu● q. l. 4. carry men into the most dangerous precipices (whence they cannot when they would, stay themselves) all which to a wise and good man, shall be but exercises to make his victory over his own passions more glorious▪ t Non enim fortior putandus est, qui leon●m, quam qui viosentiam, & in scipso inclusam ●●ram superat iracundian. I. act l. 1. c. 9 nor is he less honourable who overcommeth himself, than he that conquereth others. The great conquerors of kingdoms, have been overcome of their own affections; thereby foolishly eclypsing all the glory of their victories: the strong may overcome others, but only the good can overcome themselves. I had rather overcome mine own mind, than all mine enemies: I would I were secure of myself: all the powers of hell cannot overcome me, nor make me unhappy if mine own affections betray me not: let us therefore next advise how to secure ourselves herein. For the right composure of mind and thoughts, Sect. IU. it is very necessary to consider; ●irst those rules of practice which concern the same in general, and then that which appertaineth to some particular passions of the mind. 1. Have a care of thy soul as thy greatest interest, and that which is incomparably better than all the world; and of thy mind, which (if well composed) admirably maketh good, or prudently beareth every estate; without whose right temper nothing can be good or comfortable: what is strength? sickness may anticipate, but age must make the strongest bow: what beauty? Beside that these flowers quickly fade, they many times become the snare and destruction of foolish and unhappy owners: what are honours? Where there wants a mind to manage them, those Phaëtons▪ precipitate themselves, and set the world on fire. What are riches without a mind to use them well; but snares, and easy ways to hell? Truly to a prudent mind which can limit itself within the desire of necessaries, a little is enough; to an ambitious, nothing: Alexander had an overgrown mind when he was troubled that there was u Unus Pellaeo juveni non su●ficit orbis. Juv. Sat. 10. but one world for him to conquer. 'Tis the mind which maketh truly rich or poor; that, contented in every estate, aboundeth in its own happiness, discontented, can be blessed in none. The way to make one rich, is not so much by adding to his estate, as by taking from his mind that foolish desire of having superfluity beyond use: worldly riches, are but a burden to him who hath truly set his affections on heaven, where there is w Math. 6. nor moth nor thief, nor fear of losing that which we lay up: that which must once be lost (beyond our use) is nothing worth: which consideration possibly made x Plutarch. in Demetrio. Stilpo answer like a Philosopher, who (when Demetrius had taken Megaera, and out of a noble care to give him protection from from plundering, asked him if the soldiers had taken aught from him) answered no: for (said he) I saw no man that would take any knowledge, or learning from me. The mind is y Animus quidem ipse sacer & aeternus est, & cui non potest injici manus Sen. consol. ad. Hel. c. 11. sacred and out of the reach of violent hands. So that to make thee happy, which is the scope of a prudent desire; the way is not to labour so much, and disquiet thyself in things external, but to compose thy mind aright, to get true wisdom and understanding (to value and make a good use of them thou hast) and well ordered affections, quietly to bear want, or enjoy plenty: in which there is not only an admirable skill and strength of mind requisite, but also an holy habit: no precepts can suddenly make a man practically wise or good: which must make us resolve quickly to study this divine Philosophy: and truly, experience here discovereth a marvellous stupor, and incogitancy of most men: in any bodily disaffection, we speedily consult the Physician: but in our soul's distempers, we not only delay our seeking help, but are too often impatient of offered remedies: that which thou meanest to do well, speedily put in practice. 2. z Prov. 4. 23. Keep thine heart with all diligence: for out of it are the issues of life. Many think it enough to keep their tongues (few come so far) and their hands: but it highly concerneth Christians to keep their hearts from Satan's snares: there he beginneth all his stratagems which afterward break out into words and actions: it is true, that ba●e suggestions without any delight, or consent of ours, are no more our sins, than the robbery or murder without our consent or knowledge committed in our field, is ours: but except we watch over our thoughts, and carefully guard them, Satan's mischievous influences will beget a delight, consent, and yielding to them: therefore the wise man saith, a Prov. 7. 25▪ let not thine heart decline to her ways, go not astray in her paths. 3. Resist the beginnings of sin in thy thoughts: use them b King 6. 33. roughly at the door, is not the sound of their Master's feet behind them? We must there chiefly mark and extinguish sin, where 'tis borne; and quench the sparks thereof before they break out into masterless flames: we must crush the Cockatrice in the egg, before it become a fiery flying Serpent: we neglect not the biting of a serpent, but presently seek remedy to keep the ●venome from the heart: with how much more care and diligence should we look to the biting c lbi maximè oportet observare poccatum ubi ●asci solet restinguere dum adhuc est in cogitation Hier: add Demetriad: ep. Rev. 12. 9 of the old Dragon, able (if a little neglected) to kill body and soul? d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr▪ Naz: orat: 38. Of evil seeds, come evil plants: murder from revenge in the heart: adultery from lust unextinguished there: and God e Meritò autem malus punitur affectus, etiam ●ui non succedit effectus Aug: de C. Dei. l. 16. c. 4. Quantam enim ad 〈◊〉 rationem pertinet, no●uit qui nocere disposuit. Hyer. l. 2. ep. 12. justly punisheth evil intentions, though they do not always break out into actions. 4. Keep a good conscience, and be holy: the wicked meditate on evil: f Isai 59 7. their thoughts are thoughts of iniquity: wasting and destruction are in their paths: as our actions follow our thoughts, so do they leave impressions in them, which prove occasions of their further working: the g Prov: 22. 5. thoughts of the righteous are right. The wicked care not what they think. 5. Love good thoughts and thou shalt be furnished with them: h sicut de gemmis flores, ita de bonis cogitatio nibus nascuntur bonae voluntates. Chrys. in Math. as flowers spring out of buds, so good desires from holy thoughts: we often think of that we love, and are ambitious of acquaintance therewith: love of God will cause thee to loath all thoughts of evil, as the approaches of the old malicious serpent to thy heart. 6. Fix thoughts on something certain: The heart is a spiritual Labyrinth in whose perplexed turnings we often lose ourselves, and the best fruits of idle and extravagant fancies, are but cogitat ionum quisquiliae, ac minutiae. i Ut oculi qui huc illuc perun ●ur, intent nihil vident, sic men● quae 〈◊〉. ●ip: l. 4. de mil. Rome▪ As the eyes continually rolling up and down, seeing, see nothing intentively; so the the wand'ring mind. It is a sign of a composed mind if it can stay itself a while, with itself; and not run out into those vain evagations; and wand'ring thoughts, whence waking, as out of some feverish dream; after much thinking, we can give ourselves no good account what the mind busied itself about, but that it long thinking we thought of nothing to the purpose. The mind is man's most active faculty, in a moment, with the flight of a thought, it mounts from earth to heaven, and back again, from age to age, from present to future, or long passed: like lightning it moves from east to west, vanishing in the appearance. It is not a little skill to arrest it so, as that we may say with David, my heart is fixed, O God my heart is fixed— without this, we can neither hear nor pray otherwise then profane hypocrites, provoking God's anger by drawing near him with their lips, when their hearts are far from thinking on him. 7 Seek thy peace with God through faith in Christ: the true composure and happy rest of the mind is herein: there's l Isay 57 21. no peace to the wicked, no true rest out of Christ: sin is the distemper and unrest of the soul: until that m Joh. 1. 15. Jonah be cast overboard, we can never appease the surges of a troubled mind: this must thou seek through hearty n Usus doloris ablegat luxuriam criminis— ita dum dolemus admissa, admittenda excludimus: & ●it quaedam de condemnatione culpae disciplina innocentiae. Amb. de paen. l. 2. c. 10. sorrow for thy sins; this restringent acrimony shall heal the fountains, that death and barrenness may no more flow from the mind into thy words and actions, 'tis a good sign of recovery, when the disease changeth place; so when we are pleased with repentance, who wont to please ourselves in sin, 'tis a token that sin declineth in us. Secondly by committing thy works unto the Lord, o Prov. 16. 3. so thy thoughts shall be established: and lastly by filling thy soul with such happy thoughts, as constant meditation on God's word will furnish thee with: as 'tis said p Ecclus. 6. 37. let thy mind be upon the ordinances of the Lord, and meditate continually on his commandments, he shall establish thine heart, and give thee wisdom at thine own desire. 8 q Si tu animum vicisti potius quam animus ●e, est quod gaudeas, Plaut. Tri Overcome thine own mind, and in every thing as much as possibly thou canst, subject it to right reason, let not affection or passion master it. 9 Set thy mind ever upon some good, to prevent the rising of evil thoughts, that the tempter may r Facito aliquid operis, ut te semper diabolus inveniat occupatum. Hieron. l. 2. ep. 15 never find thee at leisure to entertain him. The mind is s Natur●●gills est, & pronus ad motus. S●cec. naturally active, and prone to thoughts: yea when thou sleepest it hath its motions: give it some business, it cannot be inactive: as the earth neglected, for want of culture, bringeth forth noisome weeds; so will the mind evil and vain extravagancies of thoughts, if thou busy it not in good: yea the light of reason is eclipsed by the mischievous interposition of vicious thoughts: yet t Da●da est animis remissio etc. citò enim exhauriet illos nunquam intermissa foecunditas: ita animorum impetus assiduus labor frangit. Senec. de tranq. anim. c. 15. tire not thy mind with too much, or too weighty affairs: proportion thy undertake to thy strength; the mind requireth some intermissions, and rest, which otherwise like the fields, with perpetual bearing will grow fruitless: the unbalasted ship is easily overset with every gust of wind: and too much loading sinketh her. There is an Ark of God's secret counsel, into which thy thoughts may not look: there are also admirable mysteries, out of which God calleth, as out of that ●iery bush, u Exod. 3 2. 5. come not nigh hither, put off thy shoes from off thy feet— resign thy thoughts to God's immensity: it is enough to believe his truth, though thou canst not examine his incomprehensible secrets: if thou wilt play with these flames, thou shalt burn thy wings: God hath revealed enough to make thee happy; ambition of knowing more, destroyed mankind. x Psal. 4. Commune with thine own heart concerning that which may better thee, Psal. 77. 6. and make thee happy: divine soliloquies are a kind of rapt to heaven and prepossession of that blessedness; use thy heart to think of good and heavenly things; and such will thy thoughts, words and actions be: the heart of the wise y Prov. 16. 23. teacheth his mouth: Custom is a second nature: therefore also the wiseman saith, z Prov. 14. 33. Wisdom resteth in the heart of him that hath understanding: if the wicked (the worst of fools) have any notion thereof, it no more resteth with him, than lightning in the air. 10 Set God ever befor●●●ee as a Jer 17. 10. a searcher of hearts, and b Quicquid pudet dicere, pude at, & cogitare. that which thou wouldst be ashamed to speak before others, be ashamed to think with thyself. Thoughts are c Psal. 15. 2. & 44. 21. the word of the heart, which God heareth: who therefore saith, d Math. 12. 25. Hebr. 4. 12. Math. 9 4. wherefore think ye evil in your hearts? And, e Eccles. 10. 20. curse not the King, no not in thy thought— f Esto totus purus non aliud loquaris, & aliud in cord habeas: nec appetas ultra videri quam es: ut possis ultra esse quam videris. G●eg: l. 4. ep. 14. be thou pure in heart if ever thou meanest to see God: let not thy heart descent from thy tongue, neither desire to seem more holy than there thou art, if thou intent to please him; for he is omniscient. 11. Pray the Lord g Psal. 51. 10. to create a clean heart, and to renew a right spirit within thee: to h Psal. 119. 36. 8●. incline thy heart unto his testimonies: to i Jer. 24. 7. give thee an heart to know him: to prepare thy heart that thou mayst truly fear him, meditate on him, and love him above all: and that he who cast out the tumultuous rabble from Jairus house, would also be pleased to cast out of thy soul and mind, all those thoughts which offend him, or hinder the riasing up thy soul to the life of grace. CHAP. XIX. Of the thoughts, and ordering thereof. §. 1. Concerning the right ordering the thoughts in respect of some particular passions, affections, and perturbations, of mind, in their distempers: of love and delight. §. 2. Of joy, rejoicing, mirth and sorrow. §. 3. Of 〈◊〉, hatred, malice, envy. §. 4. Of impatience, patience, discontent, and a contented mind. FOR the right ordering the thoughts arising from some particular affection's or passions which usually discompose, §. I. and render the mind less apt for the service of God, and less comfortable to ourselves: we must ever have in mind the general rule before laid down, that extreme and violent passions of any kind are distempers of the soul, which at best, befool a man, if not (as a Ego arbitro● etiam a●imae mor●os— omnes vehementes esse 〈◊〉 etc. Ep. ad 〈◊〉. Ab●rit. hippocrates thinketh) make him mad: they are like a deluge, which rather overflow and drown, then refresh the mind▪ they are like an enraged Sea full of hazard: they disturb the intellectuals, and distract the will: look how all things in troubled waters, seem wreathed and disordered, which in the still are clearly seen; so is it here: the calm affection's, are more accommodate for God's service, and our use to come to some particulars: Love and delight are great 〈◊〉 in this present life: every man hath some love and delight: there is none that liveth without these: The skill is, 1. Of Love and Delight. That we set them on right objects; as God. Psal. 37. and b C●los 3. ●. heavenly things; so they cannot fall into excess; and goodness, so shall they make us good and happy. 2. That we pervert not the order: we must no● love, or delight in any thing, before God: let him be our 〈◊〉 and chief love and delight, and we shall be happy in all that is subordinate. 3. That no inferior love or delight draw as away from God's love: there is a time, place, and measure, for secular delights, so far as they are subordinate to God, make us more fit for his service, and administer occasion and matter of thankfulness to him: if otherwise (if God love us) he will take that away from us, which else would take us from him, a necessary rule for them to consider, who too impatiently bear the loss of that they much loved or delighted in. 4. That we neither love nor delight in any worldly thing, otherwise then to hold it with a loose hand, contented to part with it when God pleaseth to take it back again: it was Jobs resolution, c job. 1. 21. the Lord gave, and the Lord hath taken away, and blessed be the name of the Lord. Concerning joy, §. 11. Of joy etc. rejoicing and mirth, the rules are, that 1. God would not have us disconsolate, but d Psal. 5. 11. to rejoice and be cheerful in him evermore. Psal. 13. 5 Dedolency, Psal. 32. 11. melancholy, Psal. 3●. 1. dejectedness, Psal. 68 3. worldly sorrow, Psal. 105. 3. Rom. 12. ●5. bitterness of spirit, Phil. 3. 1. and secret repining against God's providence: Phil. 4 4. ●. are dangerous symptoms Thes. 5 16 of unbelief: for if being e Rom. 5. 1. Rom. 14. 17. justified by faith, we have peace of conscience, and cheerful access to God through Christ, there will be joy in the holy Ghost: we shall rejoice in hope, I and glory in our tribulations, being confident of a blessed issue thereof. 2. Joy and rejoicing in God, and things divine and spiritual is secure and happy: the end of worldly rejoicing, is many times in sudden and unexpected sorrow: such was f Dan 5. 1. etc. 5. 6. Belshazzars Feast with a thousand of his Princes, within the achme of joy, changed into sudden astonishment, at the sight of that dreadful hand, writing his doom upon the Palace Wall: secular joy entertaineth deluded men, as that old g 1. King. 13. 11. etc. 22. lying Prophet of Bethel did the man of God, first feeding, then afflicting with the sad intimation of ensuing destruction. Acquaint thyself with true good, that thou mayst rejoice securely. h Temporalibus gaudent, qui bona aeterna non norunt de siderare. Aug. in ● s. 52. They most delight in secular things, who least know eternal. 3. Let not thy heart be too much carried away with any secular joy, they that are over merry and joyful in prosperity, are too much broken and dejected in adversity: for both extremes proceeds from impotency of mind, to manage the end, and bear the other. 4. In every rejoicing look with a i Ex. 15. 2, jud. 5. 1. 2. 2. Chron. 20. 27 28. thankful heart on the Lord that gave it, and with a prudent, on that which may quickly (once must certainly) take all this merry Scene away: taste thy joy as the Israelites did their Passe-over, k 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super amaritudines Ar. Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. with sour herbs, and prepared to be gone. Let the thought of sorrow season all thy mirth, le●t a sudden surprisal astonish and overcome thee: foreseen dangers lest hurt the wise. 5. Keep innocency and a good Conscience: these shall comfort thee (as l Gen. 5. 29. Lamech said of his Noah) concerning thy labour and sorrow: m Prov 15. 15. all the days of the afflicted are evil, but he that is of a merry heart (that is a good conscience) hath a continual feast. 6. Wicked mirth, Sardonick laughter, and foolish jesting, as they demonstrate much levity, so do they dangerous uncomposednesse, vanity and weakness of mind; in such laughing the heart is n Prov. 14. 13. sorrowful; and the end of that mir●h is heaviness— o Eccl. 2. 1. ●. hold this also is vanity saith Solomon: The heart of the wise is in p Eccl. 7. 6. the house of mourning: but the heart of fools is in the house of mirth: we read of q Luk. 19 41. joh. 11. 35. Heb. 5. 7. Christ's weeping often, never of his laughter: 'tis a rare government of the mind to be merry and wise; wherein a prudent cheerfulness commendeth mirth well regulated in an holy thankful use of that we enjoy, as r Eccl. 8. 15. the best of things merely secular. To imitate the austerity of Cato, or the sullen Crassus (who is said to have laughed but s M. Crassum semel in vit● & risisse scribi● Lucil 〈◊〉 Hieron l ●. ep. 20. Demetriadi. once in his life) to be an ever-weeping Heraclite, or a Democritus ever laughing, is to run into vain and unsafe extremes: of the two, tears better become: much laughter is a symtome of folly in the heart and forgetfulness, or ignorance of the state of this changeable life: and indeed vain pleasure is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. ad baptis ib. Basil. devil's hook drawing to destruction: the mother of sin; the nurse of the never dying worm: and therefore as they say oil killeth the insecta, but vinegar restoreth them again▪ so joy and pleasure destroy incautious sinners; whom sharp afflictions bring to themselves again, ●o that they do at last understand that it is u Psal 119. good for them that they have been in trouble; and healing sorrow. 7. Never make another man's sorrow thy joy: this is odious to God (who requires holy w Rom. 12. 15. sympathy in his sons) and seldom escapeth su●h revenge as pointeth out the sin. 8. It is a point of wisdom to mark thy joy: it is an excellent gage of thy heart, otherwise x jer. 〈◊〉 very deceitful an ●●ard to be known: if thou rejoice in evil, certainly thy heart is such: if in good, than a secret power and spirit of sancti●y ruleth there. Look how th● things of Musical Instruments untouched, do move and sound at the striking of other like strings sounding true unison with them: so do the heartstrings, at that external thing, with which it inwardly consenteth the carnal heart rejoiceth at the obscenity, which vexeth the righteous Lot, the holy are cheerful and rejoice, (like the y Math 1●. 〈…〉 wise Merchant) when they find the treasure of God● inestimable mercy opened to them in the Gospel, and go away thence rejoicing with that happy Conver●. Act. 8. 39 while he that hath no interest therein, 〈◊〉 numbering the minutes, thinks every Sermon long, goeth away either a● Ahab, 〈…〉 with indignation, or with the ● Young rich man with sorrow. 9 In sorrows are also dangerous perturbations of the mind, and there is as much use of prudent rules herein, as of a ●●der in the form thereof. 1. In every sorrow search in thy heart for the cause. a Lam 39 40. 4●. werefore is the living man sorrowful? man suffereth for his sin. Let us search ●nd by our ways, and turn● again unto the ●ord— it is vain to seek any case of sorrows without this: all other lenitives, are as draughts of cold water in a Hectic ●itt; more enflaming: like b r● Sam. 16. 23. 1. Sam. 18. 10. 11. David's Harp to a moody Saul, the vexing spirit returneth 〈◊〉 greater violence. 2. Set thy sorrow on a right object, that is sin: it is 〈◊〉 common error and danger of secular men; they can be sorry for the loss which indeed cannot hurt them, but delighted in sin which wounded the soul, and maketh them unhappy. We many times grieve for that, at which we should rejoice: her●in consider, first the word of God which saith— c Rom. ●. 28. all things work together for good unto them that love God, and d Heb. 1●. 6. 〈◊〉. whom the Lord loveth he chasteneth— Secondly consider the work of God chastening— it bringeth the quiet e Heb. 12. 11. fruit of righteousness, unto them which are thereby exercised— we are impatient and cry as men under the Chirurgeons hands, when he useth the Lancet, or Cautery to cure us David said, f Psal. 38 8. I roared for the very grief of my heart: yet in the issue confessed. g Psal. 119. 71▪ ib. v. 6. ●. It is good for me that I have been afflicted— before I was afflicted, I went astray: but now I keep thy word. 3. Give not over thy heart to excessive sorrow: there is a h 2. Cor. 7. ●0 worldly sorrow to death: and a sorrow to repentance not to be repent of: that like the immoderate overflowings of i Si duodec●●● cubita non ex●cessit▪ same's certo est. nec minus si, is ●x superavit &c Plin. nat. hist l. 18. ●. 1● Mystae prohibent veso● Cord, doce●tes nonoporte●e animum mordere & exedere socordia & dolore Clem Alex and storm. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. animan angoribus non excruciandam laert. l. 8. Pith●g. Nilus is a forerunner of dangerous sterility. 4. Prepare thyself for sad encounters: Ships are built to endure storms and grown Seas; and prudent minds are composed to endure, and make good use of sorrows. 5. Let every sorrow awaken thy mind to fly to Go● through Christ: and afflictions shall be but like a rain which fell on the Ar●e: the more it poured down, the more this was listed up: or like k Exod. 14. 21. 22. Moses rod, to open a way through the briny floods to our promised rest. 1. Anger, Malice, and Envy, do marvellously discompose the mind. Anger is an appetite of punishing, for injury received, or conceived: the proceed of anger is malice, §. III. which is inveterate anger: the fruit Ipsam iram nihil aliudesse quam ulcis●●ndi libidinem, vetere● desin●erunt etc. revenge, at least a desire thereof, when being strengthless it becomes vain: the adjuncts are hatred (which is a kind of loathing that which we dislike, as we do all with which we are angry) and envy: for we think every thing which hath the least show of good, August de C. De●l, 14, c, 15, too much for them whom our anger presenteth unto us as evil. 2. Anger is an amarulency, embittering the soul: a turbulent passion in it, usurped power, 〈◊〉 the sovereignty of right reason: mother of revenge, nurse of mischief: all-dest●oying discords bellows: the soul's tyrant, counsel enemy: seed of malice: abettour of tumults, rebellions ravages and slaughters, spiritual fire kindled in hell; in it rage, a prodromus of waist, ruin, and desolation: companions of misery and the soul's precipice. This affection is of so high concernment, that some n Basil. hom. de Ira, Tom 1 good and o Seneca, &c Plutarch, & ●, prudent men have bestowed whole Tracts hereon: I being resolved for present, only to consider the government of the mind and thoughts in relation to God's service, shall content myself to propose, first two conclusions necessary to be known, and then certain rules of practice for the better ordering the mind herein. 3. There is an impious and foolish anger; Conclus. 1. whereof Christ said, p Match, 5, 22▪ Whosoever is angry with his brother without a cause, shall be in danger of the Judgement: and the Apostle, Coloss. 3. 8. But now put off all these, anger, wrath, malice, etc. It is indeed a q Galat. 5, 20 fruit of the flesh: cruel and heavy: r Pro. 27. 3, 4 A stone is heavy and the sand weighty, but a fool's wrath is heavier than them both: wrath is cruel, and anger outrageous; it appeared so in s Gen. 4, 5 Cain: An t Pr●. 29, 22 angry man (saith Solomon) stirreth up strife, and a furious man aboundeth in transgression: and, as u Job 5. 7. Eliphaz said, Wrath killeth the foolish man: it is the soul's calenture, and great distemper, as we shall see more in its place. There is a good anger; Conclus. 2. such as was in w Exo. 16. 20 Moses, x Num. 25. 7. Num. 16. 15 Thinees, y Nehem 5. 6 Nehemiah, and Christ himself: without this (as I n●ted) there can be no zeal: Stoical apathy agreeth not with true religion: look what a Bee is without a sting, such a d●one is a man z Mentem non habere, qui non habet ●ra●, l. lemn. de occult. which cannot or will not be angry. Some anger there must be, the holy Ghost saying, a Ephes 4 ●●aque. ha●●●psam iram fomi●em dicunt esse vir●utis— Lact. l. 6. c. 19 na● si omnino prohiberet ira● sci●ipse quodamodo 〈◊〉 opificii sui fuisset, etc. ib▪ Lactan, de ●ra Dei cap. 21. Be angry, but s●nne not. There is such use of this soul's fire, that the inward house cannot subsist without it: the skill is to use it well. It must be as the fire wherewith the sacrifice was to be offered, only that which cometh from heaven, which we may know by these three marks; first, it is incensed only against sin, and that which any way displeaseth God, and hindereth his service. Secondly, it breaketh out on certain known causes, and occasions only: so is it not unadvised. Thirdly, it goeth (like that burning lamp between the pieces of b Gen. 15. 17. Abraham's divided sacrifice) c Sic culpam tuam insequor, ut te diligam: sic personam diligo, ut culp●● vitium non amplectar, Greg. Venantio, ep. 33 lib. 1. between the person and the offence, distinguishing them so, as that we love the one and hate the other. So being without bitterness, it must be good which opposeth evil: but it is sin, not to be angry with sin. This affection is an excellent servant to the mind, making the faculties thereof active. It is Fortitudes incentive, and zeal's natural heat: modestie's centinel, and temperance's guardian, by an excellent allay of beguiling pleasure, contracting the dilated heart and mind (exposed thereby to dangerous temptations) with some unpleasing but profitable austerity. 4. The rules hereto appertaining are 1. In every apprehension of injury, look up to God: as David said, d 2 Sam. 16. 1● Let him curse, for (happily) the Lord hath bidden him: consider if thou hast not offended him, so that he stirreth thee up enemies; and first make thy peace with him. 2. Think not thyself competent for greater matters, or others inferior to thee: that pride is e Basil. de Ira like tinder in the heart, of every spark apt to foment indignation, and kindle angers fire. 3. Be ever composed rather to f Accipere, qu●m facere praestat iniuriam, Cic. Tuse q. l. 5 bear injury, then to do or retaliate it: it is grievous to suffer; but very dangerous to do injury, or to requite it: seeing God saith, g Deut. 32. ●5 Vengeance is mine. 4. Make a right use of all injuries, let them be so many h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de. lra exercises to thy wisdom, meekness and patience: and thine enemy shall do thee good: so that thou mayst say that truly, which i Plutarchy. Demost●●. Demosthenes affirmed but ironically (when they caused him to be banished) Thou hast so courteous enemies, that it is hard for thee to ●inde any where so good friends. 5. Set it upon sin, be angry with evil: k Exod. 32. 19 Moses, the meekest man, was so angry with the Idolaters, that he put many of them to the sword. l Basil▪ q. supr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Basil compareth this anger to a dog which will bark at strangers, and chase away wolves and other such evils, but fawn on his master. 6. Let not anger continue lest it become malice: m Eph. 4 2●. Let not the Sun go down upon your wrath, neither give place to the devil: as he doth who sleepeth with his anger, which is the devil's anvil on which he forgeth many mischiefs: when we compose ourselves to rest, we will secure our tire, but more careless of our precious souls, we trust this fire of hell into our bosoms, yet know not whether once clos●ing our eyes, we shall ever open them in this world again, or have any time to agree with our adversary, before we appear before the Judge. 7. Act n Di●●er tempus furoris▪ cum tran●uilla men● fuerit, quod place●●vindica, Greg Tipto, 51 l ●● nothing in furious anger: first master thy sel●e: as thou wouldst not p●t to sea in a storm but expect fairer weather: so in anger, o Temp●● moram per●urba●ioni animi inijcit, & cunctationem quae motum mitiget— ut per nebulam corpora, sic 〈◊〉 ●ram res videntur miaores, Plutarch. de Ira coh●b. expect calmed affetions: a hasty man can never want woe: Be not hasty in thy spirit to be angry, Eccles. 7. 9 A fool's wrath is presently known, Prov. 12. 16. He● that is slow to anger appeaseth strife, Prov▪ 15. 18. therefore the Apostle adviseth, that we should be slow to speak, slow to wrath, James 1. 19 It was that advice which the Philosopher gave Caesar, When you are angry, answer not, until you have first repeated the letters of the Alphabet: so the choler being a little digested, his judgement, might be recollected, whose sudden excussion out of its seat by passion, leaveth a man an incompetent judge; because 'tis natural to think them evil whom we hate. Therefore the women appealed from Caesar angry, to Caesar appeased. p Cic. Tus●, ●. l. 4. Pythagoras' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ D. 〈…〉 lib. 8. Architas considered this, when he said to his offending servan●, 'Tis well for you that I am angry: and Socrates, who in like case said, I would beat thee but that I am angry. Other passions, in extremes, discompose the mind, but anger q 〈…〉 precipitateth it: to be a master of other affection's sheweth him very moderate, but to overcome his anger, wise: in no passion do we more loose our friends, our advantages, our judgement, ourselves; nor more advantage enemies, then in anger. He is a fool that can be angry at nothing; and he wise who will not at every thing: It is no less virtue to overcome thyself, than the fiercest lion: I had rather be meek Moses, then strong Samson. He that hath overcome his anger, hath conquered a dangerous enemy. 8. Allay and r Quotient ira animum invadi●, mentem edoma: vince ●eipsum— ira enim in vindicta malorum sequ● debetrationem animi, non praeire: & quasi ancilla ●ustitiae, post te●gum veniat. Et non lasciva ante faciem prorumpat. Greg. ep 51. l. 8. Ira quippe etiam cum delinquentium culpas exequitur, non debet menti quasi dominae praeire: sed post rationis tergum velu● ancilla famulari. ib. l, 7. ep. 126. Nech. overcome thine anger with reason, that following it in due revenge, it may be Justice handmaid, not its mistress. Consider the dangerous effects thereof: it is s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Basil ● sup. hom. de Ira. Quid est enim al●ud irasci qu●m insanire? Arnob. adveis. Gent. l. ●. a short madness, differing from it little more than in time. It distorts the countenance, precipitates the mind, and so disturbeth reason, that, for the time, it turneth man to beast: hence the unguarded mouths, unbridled tongues, reproaches, calumnies, contumelies, conflicts, all fruits of fury spring: this whets the sword, breaks the sacred bands of Nature and Religion, making men butchers of men. Look how some sudden deluge over-●unnes the verdant ●ields, overthrowing the husbandman's most flourishing hopes,— sata laeta, ●oumque labores: so rusheth the impetuous flood of anger into the mind, covering dangerously for the time, if not drowning, the fairest plants of virtue, wisdom and temperance, under that bitterness of mind, and breathing of revenge, leaving neither venerable age, tender youth, alliance, nor any thing sacred or unspared. It depriveth thee of counsel, rendereth thee troublesome to thy friends, exposeth thee to thine enemies, and maketh▪ thee a fruitless teacher, when patience and mildness would leave better impression and root then the best Precepts sowed in storms: it maketh thee an unjust Judge, who correctest thy child, or servants fault with a greater fault of thine own intemperance: t Sallust. Jug. Cupidine atque ira pessimis consultoribus. desire and anger are the worst counsellors: it not only distrubeth the soul, but deformeth the outword man: could the angry man but see himself, what change that passion worketh in his countenance (as much altered from its native beauty, as is the face of the thundering sky, from the lovely serene, or the enraged sea from the calm) he could not possibly like that distemper: therefore u P●ato adhortatus est ira●os ut sese in specu●o identide● spect ●●nt l. ●v. Lemn. de occult. not▪ miracls. l. 2. Plato advised his Scholars, when they were angry to look into a glass: if ever the odious spirit of Satan look out of the windows of man's face: 'tis in his exorbitant anger: what deformity worketh it in the divine soul, obvious to the eyes of God? what disadvantage? as those dogs of the profane w— Iusse●unt Eucharistiam ●ani●us sundi, non sine signo divini judicii: na● iidem ca●res accensi rabie, ipsos dominos suos quasi l●●●rones, sancti corporis veos, dente vindice, ●anquamign●●●os & inimi●os laniave: runt, Optatus advers. Parm. l. 2. Donatists, (whom they fed with the bread of the holy Eucharist) not without an evident sign of God's justice, inflamed with raging madness fell upon their own masters, as strangers and enemies, and did tear them with revenging teeth: so cometh it oft to pass, that impious anger x Ira in●umeros pere●it antequam ulciscerentur, Plutar, de Ira cohib. , destroyeth the angry. He that can by right reason bridle his anger, hath great advantage, First, in point of pacification: y Prov. 15. 1▪ Vt ignem extinguit quum materiam ei non suggerit, ita itam▪ etc. Plut. de ●ra cohibend● Prov. 25: 15. A soft answer turneth away wrath: secondly, in respect of victory; for the patient man inclineth the prudent witnesses to his party: so that thou shalt more foil the violent with meekness, than retaliation of injuries and contumelies: in which sense it is true, a soft tongue breaketh the bone: next thy z Iratus adversum servos ●ui, tanquam impunitate deteriores ●uturos: verò tamen— perspexi, quòd praestaret eos indulgentiâ peiores feri quam saevitiâ & furore ali●rum corrigendoram causâ meipsum perverti. Plut. q. sup●. counsel better recovereth it seat by thy forbearance, and thou losest nothing of thy interest, by delaying that which thou must once say, or do: to conclude in thy most just causes of anger, remember what God beareth with thee: be not like that evil servant, who having found much mercy would show none, lest thy judgement be like his. Matth. 18. 34. 5. Malice, is the venom of the old dragon, Satan's bitter influence on the wicked, and his lively imag● in them. The fire of hell breaking out on the men of this world: mother of revenge and malefices: symptom of an unregenerate heart, Tit. 3. 3. affection of a reprobate mind, Rom. 1. 29. he devil's leaven (which must be a 1 Cor 5 8. 1 Cor. 14. 20. Mat. 18. 3. 1 Pet. 2. 1. purged out of all those who will communicate with Christ our Passover) fuel of God's anger, Colos. 3. 6, 8. and obstruction to his free mercy▪ who cannot justify the malicious, because he is just and true who said, b Mat. 6. 15. If ye forgive not men their trespasses, neither will your father forgive you— and because it is wholly c 1 john 4. 20 incompatible with the love of God, so that it is impossible at once to love God, and malice thy brother. Concerning it I need set down none other rule but this: if malice be in thy heart, leave all pretences, and presently cast it out, if ever thou meanest to enter into the kingdom of the God of love. 6. Envy: is a d Parum ●licui est, ●i ipse sit felix, nisi alter fuerit in felix, Salu. de Gub. Dei l. 5. Invidia est dolor de proximi prosperitate, Basil. hom. de Invid. grief for others prosperity or good: an evil and perturbation of the mind, so odious, that to bring it to view, is motive sufficient to make us loath and shun it: it is a e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil. ibid. vide supra c 17. §. 2, 3, 4. tore of the wicked ones sowing; earnest of divine ultion and punishment, impediment to piety, way to hell, and bar to the kingdom of heaven: it is a pernicious attendant to prosperity: a vanity and vexation of spirit, Eccles. 4. 4. a fruit of unregeneration, Rom. 1. 29. daughter of self-love and pride, result of f 1 Cor 3. 3. carnal minds, g Gal▪ 5. 21. work of the flesh, h Tit. 3 3. obstruction of edification and i 1 Pet ● 1, 2. growth by the sincere milk of God's word: blashemous censure of the most high, whose judgement it disalloweth, secretly taxing and repining at his providence, who k Dan 4. disposeth of all things in heaven and in earth, setting up and pulling down, distributing to every one according to his good pleasure. It is a l Jam. 3. 14, 15. ib. ver 16. devilish wisdom, companion of confusion and every evil work: the mischievous canker which biteth the fairest buds of virtue, attempting either to cloud them with m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Orat. 19 incredulity, because the envious cannot attain thereto, or labouring to blast them with impious calumnies: I need not hereto cite the example of n Plutarch. Eumen▪ ib. vit. Ara●i. Antigenes and Teutamus (conspiring against the truly noble Eumenes) of Philip's Sycophants, against Aratus: nor of Domitian's envying Agricola his worth: nor Saul's envying David, Cain Abel, Rachel her sister, the patriarchs Joseph; seeing it is manifest that Christ▪ Jesus, in whom were all perfections, was envied. There's nothing so little but stimulateth it: nothing so sacred or high, but this hellish fury will fly at it. Joseph'● particoloured coat awakeneth it, and it stays not till it strike at holy Jesus: the natalls hereof were in Lucifer, envying God his monarchy, and ambitious to share in his Sovereignty. The natural historians tell of some o Gens Marsorum serpentibus illaesa, Sol. Polyhist cap. 8. Plut. Hannib. country's free from Serpents, but who can tell me of any free from envy? 'tis the common plague which haunts the court, like those croping plagues of Egypt, not sparing Pharoah's own bed; and it filleth the country with false eyes, making our p ●ertilior seges est alieni●, etc. neighbour's fields seem more fruitful than our own: 'tis a monster (God made it not) born of other affection's depravation, as anger, fear, jealousy, self-love, which causeth indignation if another attain any good; envy thinks all the would too little for it one mouth— q Ester 5. 13▪ all this availeth me nothing, so long as Isee Mordecai the Jew sitting at the King's gate— said▪ ambitious Haman in his envy. And again, r Ester 6. 6. To whom would the King delight to do honour more than to myself? If any want arguments to dissuade him from envy, let him consider 1. That envy hurteth the envious most. There is no s Invidiâ Siculi non invent; re tyranny worse torment invented by tyrants: nothing more unjust, nothing more just: the serpent's poison hurteth not himself: but envy is Tormentum maius— Horat. O invidia primum mord●x tui, Higher, lib. 1. ●p. ● 5. worst to the envious: as the u Chrysost. ut tinea corrodit vestimentum, sic invidia eum qui zelatur. moth eateth the garment that breedeth it; and as the w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. Hom. de Invid. rust of iron, so envy the mind that hath it. It is more miserable than any other; for it is afflicted not only with it own sorrow, but also for others joy: what ever is good to others is a torment to him: another man's store is the envions' man's want: another man's health his sickness: another's praises his reputed▪ dishonour. 2. Other x Ira defer. vescit— odium finem habet, invidia nunquam quiescit, Card. lib. 2. de sap. citat Burt. Ano●. of m●l▪ part 1. l▪ 2▪ sins had some remission, anger will spend itself in time, hatred hath some end; but envy never ceaseth; y Leones obs●quio tractabiles siunt, etc. Basil. q. supr. ib. Basil. fierce lions are tamed and become tractable, but the envious grow worse and worse. The more good Christ did the Jews, curing their sick, healing their infirm, and bestowing the word of life on them, the more destructively did they envy him. 3. It is the canker that blasteth friendship: z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Strom. l. 5. the corruption of life, plague of nature: the devil's incentive to rebellion, who because he could not in his malice hurt God, assailed man: it instigated Cain to murder Abel; and the Jews to crucify the Saviour of the world. 4. It hath irrational effects: it would stop up the fountains and veil the sunbeams: it regardeth neither bonds of nature, civility or religion: Rachel envied her sister (Gen. 30. 1.) jacob's sons their brother Joseph (Gen. 37. 11.) the Jews the very preaching and hearing the Gospel (Acts 13. 45.) It is the rottenness of the bones (Prov. 14 30.) it slaieth the silly (Job. 5. 2.) it excludeth from heaven. (what should envy do where there is nothing but love and rejoicing in each others happiness?) 5. It is a perverse distemper of a sick mind, making the envious look on any good of others as it were with a In●itum mortalibus à naturâ recentem felicitatem aegris oc●●▪ 〈◊〉 intueri. Tacit. l. 2. hist. sore eyes, grieved with seeing. It delighteth immense miseries, as the flies feed themselves on others sores; so the envious please themselves with discoursing of other men's faults b See Prov. 17. 5. or afflictions: to the setting out whereof they will sometimes personate the merciful, as if they spoke thereof only in pity, when 'tis to vent their malice; sometimes the just, then will they seem zealous of Laws, and due punishment of delinquents, when indeed they but turn judgement into wormwood, and kill or rob by laws, who durst no● with the sword or open violence: sometimes they will assume the most holy protenoes, appearing like that Endor de●ill in the holy Prophet's mantle, doing some things externally good, that they may thereby achieve some greater evil: so the false Apostles preached Christ of mere envy to Paul, that they might thereby c Phil. 1. 15, 16. add more affliction to his bands. 6. It is at best but a fruit of the flesh, Gal. 5. 21. mere folly, Tit. 3. 3. devilish, sensual, earthly, Jam. 3. 14, 15. a dangerous sign of a reprobate mind d Sicut nos Deo iungit charitas: à Deo invidia sic seiungit, Pet. Chrysol. serm. 4. given up to destruction, Rom. 1. 28, 29. the most that envy can do toward it own satisfaction, is but to grieve where others joy, and possibly to hurt temporally, with it own eternal destruction of body and soul: it is no better than e oestrum impuri spiritus, Nazian. Invidia aliena est à Deo, Ir●. l. 5. c. 3. the spirit of Satan in the envious. 7. This mischief sometimes obrepeth on the incautious good men: f Num. 11. 28, 29. Joshua envied for Moses sake. David confesseth, My ●eet (saith he) were almost gone— for I was envious at the foolish, g Psal. 37. 2. when I saw the prosperity of the wicked, etc. h jer. 12. 1▪ Jeremy and i Hab. 1. 13. Habakkuk were a little infected with this contagion, which the Scripture remembreth, to admonish the best of men to beware of this mischief which endangered such men. 8. The acts thereof are unconsistent with right reason, if we respect the supreme giver of that which stimulateth envy; (for how irrational a presumption is it in man to control the providence of God? k Gen. 48. 10, 17, 19 If Jacob dim-eyed for age, would not permit his dear Joseph to change the imposition of his hands, or to transpose the blessing at his pleasure, how much less will the allseeing God permit the envious man to alter his hands?) if we respect the quality of the envied, (for, is he evil whom thou enviest? it were good reason thou shouldst pity him, because his sin makes him more wretched than all the world could do; is he good? how evil must thou be, who caunt envy the happiness of any good man?) or if we respect the effect of envy, which is hurtful only to the envious, as I have noted. For Antidotes against this venom: 1. Put on Christ, and be sure thou shalt put off envy: it is the Apostle's rule, Rule. l Rom. 13. 13, 14. Let us walk honestly as in the day— not in strife and envying, but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof: put on Christ by an holy imitation of him: he m Mat. 11. 29. was meek and lowly in heart, and therefore envied no man; (the meek n Num. 11. Moses was so free from ambition and pride, that he reproved those that envied for his sake, and wished that all God's people could prophesy, and that the Lord would put his Spirit upon them) Christ loved all respectively: love o 1 Cor. 13. 4. envieth not. If we love for God's sake, we shall never be grieved for any blessings, which he bestoweth, but wish them greater; we shall neither undervalue others, nor over-rate ourselves, as the envious do. 2. Learn in God's school; there's the best cure of envy: it was a thing which troubled David to understand it, p Psal. 73. 16, 17. Until (saith he) I went into the Sanctuary of God. Here thou art taught not to value secular things too much; to consider his hand which setteth up and pulleth down; to refer all thy desires to the advance of his glory: to acknowledge the favours which he hath conferred on thee by Christ, better than a thousand worlds; which thoughts can leave no place for envy. 3. Consider the end of those thou enviest: David found in the Sanctuary that his enemies were not to be envied: Surely (said he) q Psal 73. 1●. thou didst set them in slippery places: thou castedst them down into destruction— remember how God mixeth bitter and sweet to all men in this life: this man hath great riches? but neither child to enjoy it, nor heart to use it; this man is healthy in body, with a sick soul: this man thrives, and layeth up wealth, but with such a conscience, as that the poorest saint is incomparably more happy: another man riseth in honours? it may be only to greaten his fall: another is many ways prosperous to the world-ward? but as the moon is then most dark toward heaven, when she is most light toward the earth, and chose, so is it commonly with men: the more gloriously they shine to us, the more despicable they are to God, who layeth up such terrible judgements for them, that r Luke 16. 15 a soul in hell is as proper an object of envy, as these glittering epuloes who are hasting thither. 4. Ever remember that we are brethren: members of one body whereof Christ is the head: therefore we must withal meekness s Ephes. 4. 2, 3 support one another through love, and mutually rejoice at each others good, and so cast away the works of darkness, strife, and envy. 7. Impatience, is a sickness of the mind proceeding from several causes, indignation, anger, envy, (so Cain to Hamon were impatient) sorrow, apprehension of injuries, affliction, deluded hopes, and the like. as the diseased body can neither endure heat nor cold, so neither can an impatient and discontented mind comply with prosperity or adversity: every present estate disliketh it, because it cannot make good use of any: it is not only a sin, but a punishment of the sin of ingratitude to God. therefore God threatened to send them trembling hearts, sorrow of mind, pendulous thoughts, and fear; t Deut. 28. 65, 66. In the morning thou shalt say, would God it were even: and at even thou shalt say, would God it were morning. sick of this wayward distemper was he, who being at u Romae Tybur amo, etc. Rome liked Tybur best, at Tybur Rome. The sick man changeth rooms and beds, as the wounded Hart goeth from brake, to brake, but cannot find ease in any, because he carrieth that messenger of death, the fatal Arrow in his side: so do impatient malcontents change, between dislike of present, and vain hopes of future: but * Caelum non ani●ium, etc. he changeth the air not his mind, who only goeth beyond Sea: where ever thou goest thou findest thyself, in whom as the evil is (not in the external condition) so must it be cured, so must the remedy be▪ as small matters distemper not a man in good health, x Vt aegrum corpus quassari etiam levibus solet of●ensis, ita● animus eius angustus etc. Am. Marcellin. l. 14. de Constantio. Phillip 4. 11. the least thing will, the sick: he will rest any where: but the sick in a bed of Gold or Wood, in the Palace, o● cottage, is alike restless: so is it here: a sound mind will rest contented in any estate: I have learned (said Paul) in whatsoever state I am, therewith to be content. and that very mind, is health to the sick, enlargement to the Prisoner, and better than a Kingdom to the possessor. the sick mind is troubled, and discomposed with every trifle. y Io●● 4. 9 I do well (said pettish Jonah) to be angry even unto death. 'twas but for, a poor Gourd, when many a thousand lives at stake troubled him not. The way to cure, is not by change of any thing external, but by clearing the mend, of the malignant perturbations which disaffect it, and to strengthen it by a right information of the understanding, and rectifying the distempered affections, until the mind enjoy a calm of patience. Patience is afflictions cordial, despares antidote, Daughter and z Rom. 8. 25. Rom. 15▪ 4. Nurse of hope: the a Rev. 1. 9 Rev. 2. 2. 3. Rev 3 10. Saints share with Christ. the way to the inheritance, and Heb. 12. 1. The proceed of confidence. Jam. 1. 3. Heb. 6. 12. The operatory of perfection. Jam. 1. 4. The seal of salvation. 2. Pet. 1. 10. Symptom of Faith and Hope in Christ. 1. Thes. 1. 3. 2. Thes. 1. 4. Patience is an b Patient a est malorum, qu●e aut inferuntur, a●t accidunt, c●m aequa●imitate perlati●. Lactant l. 5. c. 2. 3. equanimity in bearing adversity: and a fruit of charity, as it is written. the fruit of the spirit is Love, Joy, Peace, Long-suffering— Gal. 5. 22. and c— patientia est charitatis effectu●. etc. Charity d Quae sustentatio sui rectè patientia nominatur, quae una v●rtus omnibus est opposita vitis & affectibus: haec perturbatam ac fluctuantem animam, ad tranqui●●itatem suam revocat: haec mitigat, haec hominem sibi reddit. Lactant. lib. 6▪ cap▪ 18. suffereth long. 1 Cor. 13. 4. Impatience is a perturbation of the mind, a selfe-fretting, tormenting bitterness of the Soul, proceeding of impotency, or levity of mind: a secret contest with and repining at the providence of God. the shame of Rich men and vexation of the poor: the Mother of despair, sad fury, and Asmodeus of the inward house; every room and recess whereof, it disturbeth with hideous cries, like e Isai. 13. 21. Ziim and Ohim, doleful beasts, in the desolations of Babylon: it is a folly and sober madness, wherein the sick mind rejecteth all remedy, striketh at the Physician, recrudeth, and teareth open it own wounds; an heart-eating canker, the inward man's wolf which devoureth that which feedeth it, the worm which biteth the Soul, which Prometheus-like, feeds the vulture which afflicteth it, delighted in that which grieves it: nor is this sickness peculiar to the wicked: the best men have some fits. f Psal. 43. 5. David's expostulation with himself (why art thou so sad o my soul, and why art thou so disquieted within me) declareth it: yea Christ who bore all our sorrows without sin, in the sense of his father's wrath, acknowledged, that his soul was heavy to the death: and wrestling with that most sad passion, he cried on the Cross, my God▪ my God, why hast thou forsaken me? he could no otherwise feel the torments of Hell (due to us) in his humane soul, then by losing the present sense of the Deities assistance, which wheresoever it is, makes Heaven: he lost in that agony a present sense, not an indeficient interest: for even then he called God his God; which showeth a vast distance between the impatience, of desperate unrecoverable sinners, and the estate of the soul-sick holy men, who (though like the Israëlites marching with the Egyptians into the same waters) have there a way opened to their promised rest, where the enemy is drowned. Concerning this evil, we must know it groweth on by degrees, first in unadvised anger mixed with sorrow (which are the seeds of impatience) next to a dislike of every accident and estate, then to an inward murmuring: so like a Gangrene it invadeth the Soul's vitals, hope, content, and cheerful dependence on God's providence, creeping on to violent despare: so that it concerneth a man highly, to prevent this evil by staying its beginnings; learning to make a prudent use of every affliction, and to expel all those discomposed thoughts which any way feed it; to practice in the whole course of life, that Saint like patience and moderation, which becometh those, who depend on the providence of God: which that thou mayst do, consider these like motives to Patience and contentedness. 1. God commandeth it. Rom. 12. 12. 1 Thes. 5. 18. 1 Tim. 6. 8. Heb. 13. 5. Psal. 37. 7. etc. 2. Consider the disadvantages of Impatience, and the advantages of Patience, g Senec. ep. 9 no man can be happy who doth not think himself so: what matter is it what thy condition is if tho● thinkest it evil? the patient man is happy in every estate; because God will hear him. Psalm. 40. 1. Psal. 37. 7. The patient is better than the proud in spirit. Eccles. 7. 8. The Lord will give him eternal life. Rom. 2. 7. By patience a man possesseth his own soul. Luke 21. 19 All affliction to him is but h Et asperum poculum libentèr accipitur quod inte●tione saluti soffertur. Greg. l 7. ep. 25. bitter Physic, which he willingly swalloweth, because 'tis given to cure him, and to bring him the quiet fruits of righteousness. Heb. 32. Herewith Godliness is great gain. I Tim. 6. 6. Patience i Novit enim patientia levigare quod grave est, & constantia superare quod saevit. ib. ep. 25. maketh a burden lighter, and therein defeateth the malicious adversary, k Fructus laedentis est in dolore laesi. Tertul. the fruit of whose injury is the grief and impatience of the injured. when Job bore patiently, the Devil was beaten at his own weapon. as the Balas, if it be solodged that it cannot move or shoot, bringeth the Sailing ship to rights, but otherwise foundreth her, so is it with Patience in the soul. it was a blessed victory obtained at Job's first encounter (at which the Angels of heaven could do no less than give a plaudite) when Satan had charged him with all his machinations, and Job received all those fierce blows on his shield of patience; the Lord (said he) gave, and the Lord hath taken away, blessed be the name of the Lord: the Holy Ghost thus testifieth, l job▪ 1. 22. in all this Job sinned not. Happy Job to come off with that honour. and happy they who imitate that invincible patience in their sufferings. Now God heareth not the impatient; they are evil: they are by every condition made worse, being authors of their own misery, for as much as they make their own burdens intolerable, by striving under that which no violence can cast off: they become Satan's captives, serving in their fr●tfull impatience only to adorn his triumphs; and scorns to men, who can no less then deride, if not loath, that morosity, and peevish waywardness which causeth the impatient malcontent neither to enjoy friends, nor himself. an example whereof we have in that mirror of impatience Diogenes surnamed the Cynic or dogged, as in many of his actions and words, so in his reply to Alexander the Great, who graciously ask him, if he lacked any thing, received this answer, m Plut. vit. Alexand▪ M. yea I do, stand out of my light. and in that (whether to profess himself a devoted servant to his own passions, or to make claim to an equal capacity, and right of contemning his friend's greatness, as much as he slighted his poverty) he would rather dwell in a Tub then expect the delayed beneficence of him that promised to build him an House: certainly his impatience therein disadvantaged him. 3. Consider that secular afflictions cannot be long: if all the world, Men and Devils conspired to vex and in●ure thee, they could not long make thee an object of their fury and malice: as it was said, when Caesar had shut up Cato by Land and Sea, n Senec. yet habet quâ exeat Cato: he meant by death: on much better ground standeth the Saint's comfort who heareth, o 〈◊〉. b. 10. 37. ye have ne●d of patience, that after ye have done the will of God, ye might receive the promise: for yet a very little while, and he that shall come will come, and will not ●arry. blessed are they who with meekness and patient confidence expect him. be therefore patient p jam▪ 5 8. establish your hearts: for the coming of the Lord draweth nigh. heaviness may endure for a night, but joy cometh in the morning: however the longest day must have an end, and the most tedious misery of the patient Saint shall have an happy one. 4. Consider the extent of that thou sufferest: thou art hated without cause? thou owest q Gratias ago De● meo quod dignus sim quem mundus o ●erit. Hieronym. l. 1 ep. 45. thanks to God for that r Malesicum quidam me ga●riunt. 〈◊〉 ●idei servus agnosco, &c lb. conformity to his dear Son. thou art oppressed, plundered, imprisoned, banished? but yet thou hast not resisted unto blood: thou are an enrowled Soldier under the banner of Christ (in whom believing and patiently bearing trial, thou canst not miscarry) and dost thou startle at those charges, wherein thy life is not yet endangered? what if the heavenly General chose thee out for one of the Forlorn hope of Martyrdom, and the fiery trial? wouldst thou decline the service? or complain of danger? 5. Consider that nothing is befallen you but that which Is humane, and a condition common to many: s Plutarch. vit. P. Aemil Paulus Aemilius well observed in his sudden victory over Perseus, tha● there is nothing constant in this world: dost thou in the loss of some secular comfort, cry with that afflicted Church, t ●am. 1. 12. behold, and see, if there be any sorrow like unto my sorrow— if it be any comfort to have partners in woe; consider well what thousands of others suffer: as he said, who, to comfort an embittered friend (as they beheld a populous City from the house top) how many sad hearts, and weeping eyes, are now under these roofs? thou art not alone in suffering. 6. Consider that many of God's dearest children, far better than thou, suffer more than thou: u lamb 5. 11. ye have heard of the patience of Job: and therein the issue of patience: God delivered him to Satan: * job 2. 6. Behold he is in thine hand— yet all that the x Diabolus ipse ●it praedae suae custos, &c Ambros. de poen l. 1 c. 13. Devil could do against him, made him more happy whom God pronounced righteous: God knoweth the strength of his who giveth it. If y 1 Sam. ●7. 33 Saul would not have permitted David to an unequal conflict, shall we think the Lord of hosts will give any of his dear children to adversaries or hazards, beyond certainty of conquest? that he will venture thee into the lists, may assure thee, that he who cannot be deceived, knoweth thee invincible through his grace arming thee: he looketh on thy trials with delight, because thereto he will proportion the reward, who loveth thee. Be not deceived, they are not wretched who suffer most; 'tis z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lgnat. ep. ad Poly. honour to conquer with wounds: these flowers grow among sharp difficulties: scars are Honours characters written in the face and breast of the valiaut. 7. Consider what thou deservest, and thou shalt find good cause to a Ago omnipotenti Deo gratias, quò● minus a●●ligor vald● quam mereor, Greg. lib. 4. ep. 40. bless the Lord that afflicteth thee no more: consider what caused the evil of which thou art impatient, b— indigna●ris te mal● ess● subiectum, quasi quicquam merear●● boni, Lactantio l. 3. cap. 18. as if thou deservedst no good: no man is so miserable as wicked. 8. Consider the issue of afflictions, and the end why God afflicteth thee: the Physician giveth not bitter pills, nor doth the Chirurgeon use the lancet and cautery to hurt, but to cure the disaffected; much less doth God delight in thy grief: he maketh thee weep now to prevent eternal weeping: he loveth not thy misery, but thy health: that he prescribeth c Neque enim electis suis in hac vitâ promisit gaudi● delectationis: sed ama●itudianem tribulationis, ut medicinae more per a●arum po●ulum▪ ad dulcedin●m ae●ernae salutis redeant Greg. l. 9 ep. 39 such bitter things, that so long; thy disease requireth it: if more gentle Physic would have cured thee, he would not have been so grievous to thee; if less, he would sooner ease thee; he will not put in one dram or scruple more than he knoweth necessary: be patient therefore, and expect the issue. What do not patients endure d Vides quanta homines● patiantur sub medicorum ma●ibus spem incertam homini promi●tentium— subdit membra, l●gati se patitur, etc. cui promisit Deus a●iquid & s●fe●lit? August. in Psal. 85. under Physicians hands, promising uncertain help? how much rather ought we to subject ourselves to God? when did he fail of his promise? I but, sayest thou, I cry to him for help, and he heareth not. It is God's mercy e Aegrotum non exaudi vit medicu● ad voluntatem, qui exaudi vit ad so utem, Aug. in Ps. 90 not to hear thee according to thy will, that he may do that which is for thy salvation: so good Physicians deal with their patients: seeing then f Calamitas saepiùs dis●iplina virtutis fuit, Minuc. Fel. Octau. Nauseabit ad ●ntido●um qui hiavit ad venenum, Tert. de Pat. calamity is often the discipline of virtue: shall he be queasy stomacht to the antidote who greedily swallowed the poison? 9 All impatience hath it natals in the devil, who laboureth by all means to embitter the soul of man, and to pl●nge him into despair, and to make him murmur at the taste of these Marahs' of affliction: because he envieth the image of God in him, and his favours to him: strive therefore to calm thy mind in every affliction: which that thou mayst the better do, observe these rules: 1. Love God above all, and thou shalt not be discontented with any thing he doth: g 1 Sam. 3. 18 It is the Lord (said Eli) let him do what seemeth him good. When we love God aright, we will know that all his judgements are just, and what ever he layeth on us, fatherly corrections, the effects of his love and wisdom for our amendment, who therefore correcteth every son, because he would have none perish. He that loveth his pleasure, profit, ease, more than God, must needs be impatient of the loss of any of these. And love thy neighbour as thyself; and a little injury shall not make thee impatient. 2. Be content with necessaries: h 1 Tim. 6. 6 having food and raiment, let us be therewith content: what can i— nil Divitiae pote●unt ●egales addere maius. Horat. the treasures of Princes give them more? It was a prudent speech of that k Plutarch. vir. Alexand, Indian King Taxiles to the invading Alexander, what should we need (said he) to fight, and make war one with another▪ if thou comest not to take away our water, and our necessaries by which we must live— as for other goods if I be richer than thou; I am ready to give thee of mine: and if I have less, I will not think scorn to thank thee, if thou wilt give me some of thine. How happy were the societies of men, if all were so composed? 3. Often and thankfully recount what God hath done, and doth for thee: foolish men, by their impatience, causing them to oversee their own happy estates, make something nothing, and blessings curses to themselves: l Ins●pientis est potius dolere de amissis, quam gaudere de relictis. 'tis the part of a fool, rather to mourn for that he looseth, then to rejoice for that is left him: because therein joy is better than sorrow: such mark what they have not, not what they have beyond many thousands better than they, because wiser, and more thankful. They think they must be humoured with all sweet, but nothing bitter: m job. 2 10. Thou speakest as one of the foolish women (said Job to his wife tempting him) what shall we receive good at the hands of God, and shall we not receive evil? 4. In all discontents, look up to n Heb. 12. 2. Jesus the author and finisher of our faith: considering what, and why he suffered: he suffered that which thou couldst not: not for himself (he had no sin) but to save thee: if thou canst through faith in him, have peace with God, thou shalt not only bear, but o Rome▪ 5. 3. rejoice in tribulation, knowing that it worketh patience: if thou wilt keep innocency and a good conscience, therein thou shalt have admirable peace in thy mind, which shall quiet it amidst tumults of things external: but as a city in sedition, or house in discord of the owners, cannot be happy; so p— animus à seipso dissi●ens, secumque dis●ordans. Cic. de fin. l. 1. neither can the mind at discord with itself. 5. Keep thee within the verge of thy calling, undertake not, neither propose to thyself things too great for thy managing. Overgriping thy hand, enervateth it and putteth it to fruitless pain: aiming at too ambitious leaps, breaks many an heart, where they fall short of their vain propositions. 6. Resolve, as to use fullness (if God please to give it) to his glory; so (in case he restraineth) to lessen thy mind, to live within the shell of thine own fortune, to necessity not opinion: to that a little is sufficient, to this nothing: when the Philosopher in his journey drank water with his hand, he cried, With how few u●encills is nature content? Many are selfetormenters, authors of their own sad discontents, by their proposing such strange fabrics of their Babel's, building castles in the air, and towers to heaven; adding house to house, and land to land, province to province, and kingdom to kingdom; seeking their chief good, in the dangerous proceeds of doubtful adventurers, greatness, and affluence of riches: they go far about to find that, which is safely and only to be found at home, in ourselves in a mind contented with that it hath. It was noted of Pyr●hus that active Epirot, that Fortune made him happy enough, with good means to live peaceably at home, without any trouble, if he could have contented himself, only with the sovereignty over his own subjects: but his insatiable avarice (which neither the sea, mountains, unhabitable deserts, nor the confines which separate Asia from Europe, Plutarch▪ vit, Pyr●h. could limit) instigated him perpetually to seek new matter of trouble to himself and others: which his faithful friend Cineas did once prudently, though without effect, intimate to him; when upon new overtures of honourable and profitable undertake for the Tarentines, occasioned by Cineas q Sir Walter Raleigh mentioneth this story l. 4. c. 7. Sect. 2▪ quaeres, Pyrrhus had said, when we have overcome the Romans, there can neither Gre●ian nor Barbarous city in all the country withstand us, but we shall conquer all the rest of Italy with ease— and what shall we do then (said Cineas) Pyrrhus telleth him of conquering of commodious Sicily: again he demanded; that being won, shall our wars end? Pyrrhus saith, the way were then broad open to attain great conquests; who would not afterward go into afric and so to Carthage?— but when we have all in our hands (said Cineas) what shall we do in the end? we will then (good Cineas said he) be quiet and take our ease, make feasts every day, and be as merry one with another, as we can possibly: Cineas having brought him to that point, said to him, My Lord, what letteh us now to be quiet and merry together, sith we enjoy that presently without farther travel and trouble, which we will now go seek for abroad with such sheeding of blood and so manifest danger? and we know not whether we ever shall attain unto it, after we have both suffered and caused others to suffer infinite sorrows and troubles. 7. Learn a faithful dependence on God's providence: this ground of content the holy Ghost proposeth, r Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as ye have, for he hath said, I will never leave thee nor for sake thee: when men too much depend on second causes they are impatient at every cross: they would impiously prescribe God in the time, as Jehoram would 2 King. 6. 33. and rebellious Israel, Exod. 32. 1. or in the means, as Naman, 2 King. 5. 11. but in assurance that God will never fail us, we patiently expect his help. In every affliction remember that God beholdeth thee, and that his providence will give the issue with the trial. 8. Often call to mind, in case of discontent for thy wants, what thou brought'st into the world, and what thou shalt carry hence: thou hast not such possessions, houses, riches, apparel, as some have: yet no man s Nemo tam pauper ●ivi●, quam natu● est. liveth so poor as he was born: this was it which that Exemplar of patience said in all his losses, t job 1. Naked came I into this world, and naked shall I return: so Paul makes it a ground of his exhortation to contentedness, u 1 Tim 6. 7. We brought nothing into this world, and it is certain we shall carry nothing hence. Kings and Princes are cast out naked in the day of their nativity, weeping little masters of the world. The great w Suos commonefecit, ut sibi mortuo, lineam inter●lam hastili a● pensam praeferrent, vociferante praecone, Saladinum Asiae Domitorem, ex tantis opibus nihil aliud secum far▪ Dub●av. l. 14. Saladine will tell you what they carry hence; who willed▪ that at his funerals, one carrying a shirt or winding sheet on the point of an advanced lance, should go before the hearse and proclaim thus, Saladine, the conqueror of the East, carrieth hence with him only this of all that he hath gotten. 9 Feed not the bitter humour of discontents, for the groweths thereof are sad and dangerous: * Eccl. 30. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Pro. 12. 25. & 15. 13. & 17. 22. Give not over thy mind to heaviness, and afflict not thyself in thine own counsel: the gladness of the heart is the life of a man, and prolongeth his days: Some minds are like the sea, which instantly turneth sweet showers into it own bitterness; because they indulge to impatience, pleasing themselves with that which tormenteth them: but the wise in every affliction lift up their souls to God, seeking comfort in him, and to the consideration of the life to come, where shall be y Rev. 22. 3▪ no more curse 3 no more discontent, but every heart shall be filled with joy. A Prayer against Impatience and discontent. O Lord God, gracious and merciful, I humbly acknowledge thy fatherly goodness, in measuring to me those corrections which my sins, daily provoking thy justice, most justly deserve: and thy abundant mercy in sparing me, whom in thy severity, thou mightest not only have made the most miserable of all men living, but also of those afflicted souls which now suffer in the flames of hell. Lord, as thou hast in Christ showed me this mercy, so for his sake forgive me all my sins, and lay no more upon me, than thou wilt make me able to bear cheerfully, neither suffer me frail dust and earth, for any trials to fall from thee; but give a blessed issue out of every trial: Good Father, correct me not in thine anger, neither chasten me in thy heavy displeasure, lest I perish in thy fierce wrath: let thy corrections breed in me a true sight and loathing of all my sins; a filial fear to offend thee; a fixed resolution to love and serve thee more carefully: to this end I humbly pray thee, give me assurance of my justification by Christ's righteousness, my atonement with thee, and such peace of conscience, as the world can neither give nor take from me, that I may love thee above all, and be truly thankful to thee for all thy mercies temporal and eternal: proposing to myself and having ever in my heart the example of my Saviour, assuring me, that he that suffered such things for me, will not suffer me to fail in any trial: Lord sanctify me by his good Spirit, and all my afflictions to me by him: cast out of my soul all those sins and corruptions for which thou fillest me with bitterness: let the sum and height of all my ambition be, only to be thine: give me a prudent and contented heart in every estate and condition, a faithful dependence on thy good providence, in assurance that thou who hast promised will't never fail me nor forsake me: that in every affliction I may expect thy gracious deliverance: give me patience and meekness of spirit, that I may in the midst of all my troubles, find rest to my soul in thee: let not my heart be fixed on any worldly desires, but on things which are above, where Christ my peace sitteth at thy right hand: take from me all impatience, bitterness of spirit, diffidence, and the secret murmuring of flesh and blood: let thy good spirit, the comforter, dwell in me to keep and counsel me in the greatest and in the least affairs and interests, spiritual and secular, with his joyful presence, so to sweeten all those Marahs' of afflictions, which thy providence shall set in my way to the promised rest, as that I may ever rejoice in thee, and in every estate live cheerfully before thee, until thou please to bring me unto the fullness of eternal joys in thy blessed presence, where thou wilt wipe all tears out of mine eyes, make me glad with the light of thy countenance, and unite me to that triumphant society of Saints and Angels which sing their Hallelujahs to thee eternally, through Jesus Christ my Lord and blessed Saviour. Amen. CHAP. XX. xx.. 1. Of Hope. §. 2. Of Fear. §. 3. Of Cares. §. 4. Of jealousy. 1. §. I. He liveth not who hath no hope: the child hopeth to be a man: the old man to live one year more: the poor man hopes for wealth, the sick man for health: the imprisoned for liberty: the afflicted that it may be better to morrow: Hope makes the husbandman sow, the weary Palmer endure his tedious ways; the swimmer to spread his tired arms upon the death-threatning waves: thus hoping and suffering takes up the whole life of man. 2. But there's great difference in hopes: there is an humane, vain hope; than which there is none more dangerous delusion in this world: such hope is but a Spes incerit boninomen est Senecep. the name of an uncertain good: 'tis a treacherous guide, leading to desperate precipices; the mind's ignis fatuus, dream of waking men: it was the tempters artifice first to assail man's innocency, with vain hope, grounded on a lying promise: without this he could do nothing against us. First, he showeth the forbidden fruit; then saith, b Gen. 3, 5. in the day ye eat thereof— ye shall be as Gods— the vain hope took unhappy man: so he assailed the second Adam, when he c Matth. 4. showed him the Kingdoms and Glory of the world: so still he showeth us false heavens, to precipitate us into a true hell; suggesting vain hopes that he might bereave us of the true: Who sinneth without some vain hope? whethe● the instance be in Cain's murder, Amnon's lust, Judas treason, or Achitophel's despair; the sinner hoped for some other proceed of his resolutions, than he found in his acted sin. The worst hope for some good; but all in vain: the hope of the wicked must fail, because God's Justice cannot. We must expect, because reason is provident: and till Time's glass be run, there must be something future, all which seemeth good (save what we see through fear and doubting) so d Adeò blanda est unicui● que de se sperandi libertas. flattering a liberty of hoping for himself, hath every man, specially young men, who having lest acquaintance with the falsehood, and constant inconstancy of the world, relying e Memoriae minimum tribuit quisque, spei plurimun, Seneca. much on hope, and little on memory, promise themselves great things: but when the wicked sing requiems to their souls, sudden destruction is upon them by so much more terrible, by how much less suspected. f Job 8. 13. Prov 10. 28. Prov. 11. ●. The hypocrites hope shall perish— their hope shall be sorrow of mind, Job 11. ver. 20. g Pro. 25. 19▪ Confidence in an unfaithful man in time of trouble, is like a broken tooth, and a sliding foot. And truly such is confidence in an evil conscience: however it may seem to have made thee a h Isa. 28. 15. covenant with death, and an agreement with hell, it will deceive thee. However it promise long life and strength in an arm of flesh and the vain counsels of men, raising thy hopes to high ●lights, they are but dreams of deluded men, breaking in the midst of their course, giving thy mind dangerous strappadoes, by carrying it up to cast it down from such height to make the fall more desperate: How often do despairing wretches wish they had never hoped, when the vain shows thereof, like i Ex. 14. 25. Pharoahs' chariot wheels, there fall off, where they are most deeply engaged between floods of returning miseries. 3. There is an hope k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust 〈◊〉▪ ad Graec. cohor. ex Plat. de Repub l. 1. of the righteous, which faileth not: this is a prudent expectation of future good; the fulfilling of all God's promises in Christ for this life and that to come. This is a virtue infused into our hearts by the holy Ghost: this is in God who cannot deceive: as 'tis written, l Psal. 31. 24. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. God's m Psal. 33. 18. eye is upon them: and they n Psal. 39 7. Psal 71 5. Psal. 42. 5. trust in him who will certainly perform his promise: and o Psal. 146. 5. Isai. 30. 18. happy are they: the Lord p Psal. 147. 11 taketh pleasure in them: their expectation shall be gladness. Prov. 10. 28. they have hope in death▪ Prov. 14. 32. they are saved hereby. Rom. 8. 24. hopes in any creature, but hope in God maketh not ashamed, because he q Lam. 3. 24▪ 25. is good to all them that trust in him: this hope is not humane or conjectural, such as may be deceived, but divine, grounded on the infallible r Psal. 119. 81. Psal. 130. 5. Rom. 15. 4. Word of God, who is our hope. The object of this hope is all that which God hath promised; remission of sins, grace, glory, all things necessary for this present life, and the life to come: the instrumental cause hereof, is justifying faith, whence it springeth, as it is written, s Heb. 1●. 1. Faith is the substance of those things which are hoped for: the supreme end, God's glory; the subordinate, our salvation, and present comfort, and that which serveth hereto: the effect, gratitude to God, who t 1 Pet. 1. 3. begetteth us again to a lively hope in Christ; sanctimony. 1 Joh. 3. 3. expulsion of servile fear; u Psal 56 4, 5 dependence on God, * Psal 43. 5. casting all our care on him: fortitude in bearing afflictions; x Rom. 12. 12 joy in adversity. The subject the saint of God only: faith and hope accord in the cause: y Ephe●. 2. 8. God's Spirit giveth both: and in the certainty: as we believe, so we hope: they differ, First in that faith begetteth hope, and so in the order of nature is before hope: Secondly, faith looketh on the truth of God's promises; hope on the goodness thereof: as faith can have nothing but infallible truth for it object, so hope can have nothing but good: faith apprehendeth the truth, hope patiently expecteth the fulfilling thereof: the object of this hope hath four conditions▪ z Bonum futurum arduum possibile. ●● ae. q. 4. a. 10. It must be 1. Good. 2. Future. 3. Difficult. 4. Possible. 1. Good: whatsoever is not such may be an object of fear, it cannot be of this hope: now whereas there is a true good; the object hereof; so is there an appearing or seeming good, which being not true causeth a vain, or impious hope: as if a man hope for ease, pleasure, riches, honours; these are not true goods, nor of themselves good, but in their use; the hope thereof therefore may be vain and failing: if a man hope for revenge on his enemy; satisfaction of his lusts, or the like: this hope is impious, and cannot but fail, or make a man unhappy in the end. but if we hope for God's glory, our soul's health, our comfort, or what else is truly good, it is true hope * Spe● eius aeterna est, qui in creatore 〈◊〉— considit. Hilar. 145 and shall attain, even where it seemeth to the world to fail: as when we pray for some temporal thing, which God seeth not good to grant (as when Christ prayed, that the cup might pass from him; when Moses hoped to go into Canaan) he was heard, and Moses not defeated of his hope; because in both, God did that which was best, and that is ever consistent with true hope; which prescribeth not God; but confidently expecteth, either that which it hopeth, or something better. 2. Future. Rom. 8. 24, 25. joy is of things present, or so presented; as when we rejoice in hope. Rom. 12. 12. hope maketh that present, by a prepossession of that which is to come: for hope cannot be of that which is present. 3. Difficult: such are all things excellent. it may be that deluded hope maketh it an easy step to heaven, and salvation: but they that do indeed go that way, shall find it narrow, and set with a world of difficulties: that which in truth is hard, design and vain hope feign easy: but nothing truly good is such. 4. Possible: that which is impossible to carnal reason may be hoped for, because 'tis possible to God: therefore a Rome 4. 18▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir in non spe: Interp. reddit absque spe. Abraham believed above hope: and we look for the resurrection of the dead: and some things which sinful men think possible, are impossible. all things are possible to God which he will do; and he will do all that he hath promised: but some things God will not do; and so are impossible: God will not b Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Interp. Deus verax. lie, nor be unjust: for that importeth impotency which is in any measure evil, in it declining from God: so that, to hope that those things which God hath said concerning secure sinners, shall not come to pass, is a vain hope: for 'tis impossible for God to be untrue. To resolve to sin, and yet to hope for pardon, is a vain hope, because it is impossible for God to be unjust: a severe document for presumptuous sinners, who will enjoy their lusts and pleasures, glut themselves with revenge, and yet hope when this life's scene is done, the few petitions of our epilogue shall purchase favour: no, no; thou that with purpose to sin prayest God to be merciful, dost in effect pray God to be unjust, and indulgent to an impenitent sinner, which being impossible, it concerneth thee to arise from sleep, and shake off all deluding and vain hopes, that thou mayst lay hold on the true and never failing; which is the anchor of the soul, c Q●emadmodu●● de navi quae in anchoris est, rectè dicimus quòd iam in terr● sit, adhuc tamen stuctuat, etc. sic contr● tentationes huius peregrinationis nostrae spes nostra fundata in illa civitate Jerusalem, facit nos non abripi i● saxa, Aug. in Psal 64. laying hold on the land of the living: entering in within the veil; ease of sorrow, grief's asswager, afflictions comforter, despairs antidote: d 1 Thes. 5. 8. helmet of salvation: e 2 Thessaly 2. 16, 17. bond of breaking hearts, Faith's perspective: the soul's attorney, sent before to take livery and seizin of our heavenly inheritance: the Neho where we take a view of the promised rest: the faithful spy to discover the holy land, bringing us the tastes from Escoll the fruits of the spirit, the possession which they have, who have no more and yet are rich. 4. Concerning hope, these rules must be held: 1. Prepare thyself hereto with the f 1 Pet. 1. 13. loins of your mind, girded with resolution and sobriety: with purity of life: g 1 john 3. 3. For every one that hath this hope, purgeth himself as he is pure. True hope, and resolution to live in any known sin, are incompatible: the holy man's hope never faileth finally: the Heathen could say, h Seneca. Fortune hath often deserted the innocent, but good hope never. 2. i 1 Pet. 1. 13. Hope to the end, or perfectly: the perfection of hope is perseverance: we must wait k Rom. 8. 28. for the adoption the redemption of our body: though deferred hope l Prov. 13. 12. make the heart sick. m H●b. 2. 3. though it tarry, wait, for it shall surely come. what ever the trial be, resolve with n job. 13. 15. Job, though he kill me I will wait on him. we are Christ's o Heb. 3. 6. if we hold fast the confidence & rejoicing unto the end. though through humane frailty thou sometimes fear, yet be confident: p Psal. 56. 3. When I was afraid, I trusted in thee. fear and hope may dwell together, specially where fear of God taketh not away faiths confidence, but the security of the flesh. 3. Lay up the promises of God: therefore were they q Rom. 15. 4. written, that we through patience and comfort of the Scriptures might have hope. 4. Set not up thy rest in this world, neither trust in any thing thereof: it is but like a staff of reed, a loose rope at Sea, a false friend forsaking in adversity: the quicksands, on which foolish builders lay their foundation: as r Deut. 12. 9 Moses told Israel, ye are not come to your rest. all s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg Naz. Orat. 16. Worldly things change continually: here can be no constancy among the sons of Men, prosperity is but like a fair morning quickly overcast with hideous storms: like the morning dew soon vanishing, like a fair flower, a Jonah's gourd, such is all Worldly joy: there is no sure hope, but in the living God, who changeth not, neither deceiveth trust. 5. Take heed of vain hopes, specially those which are against right reason (lest thou tempt God) they deceive men: such is their trust who contemn the ordinary means in expectation of miracles: and they who do things against the express word of God, in vain hope of pardon. 6. Propose not too great things to thyself: we are often the evident authors of our own sorrows; when we promise peace, health, and prosperity to ourselves: this highflying ambition sometimes looseth it feathers, and we fall into bitterness, when we come short of that which we vainly promised ourselves. 'Twere better never climb, then rise to fall. 7. Pray to the God of hope and consolation, to infuse a sure hope and confidence into thy soul. A Prayer for Hope. O Lord God my earnest expectation and my hope, my fortress helper and deliverer; though my numberless sins have deserved thy wrath, so that thou mayst justly cast me off into hopeless despair and final destruction, yet look upon me in mercy through thy Christ, in whom thou hast commanded me to believe, and promised remission of my sins and eternal life: for his sake assure me thereof, that there may be hope in my end. Though thou now fill my wounded spirit with bitterness, removing me from peace and comfort, so that forgetting prosperity, I go mourning all the day long: though thou humblest my dejected soul with grievous weights of sorrows, and makest my eyes fountains of tears, driving me to solitude and silence with them that mourn in Zion yet art thou good to them that wait for thee, and to the soul that seeketh thee. thy mercies are renewed every morning, thy compassions ●aile not. thou hast opened unto me the riches of thy mercies in Christ, 〈◊〉 caused me to trust in thee, thou hast, according to thine abundant 〈◊〉, begotten me again to a lively hope, by the resurrection of Christ●om ●om the dead, of an inheritance incorruptible; therefore my soul hath ●id, thou art my portion, therefore will I trust in thee. Truth it is, o Lord, that the hopes of the hills are vain, so is all confidence in man: unhappy is that hope which is not in thee: but, in spite of Satan's malice, blessed must he be, whose hope thou art: he shall be like a tree planted by the waters of life, which cannot fail, because thou canst not deceive trust: o God of all consolation, therefore now at last speak peace to my afflicted soul, let me not be disappointed of my hope: though thou please to wean me from the love of an unkind and trustless World, by permitting me to such grief and sorrow, yet (seeing thou art my trust, from my youth) let me not be ashamed of my confidence: let thy mercy be still my hope, and thy grace my strength: amidst all the storms, and surges of afflictions, fasten my soul's Anchor on the land of the living, my rock who is entered within the veil, to make requests for me. give me patience to bear until the time of comfort and refreshing shall come from thy gracious presence: give me the helmet of salvation, assurance of all that which thou hast promised in thy word, and laid up for me in heaven, let the experience of thy former goodness in many deliverances, give me a door of hope for the future, that I may more and more trust in thee. Thou who art the God of hope, fill me with joy and peace in believing, that I may abound in hope, through the power of thy holy spirit. Give me strong consolation and full assurance of thy mercy, that continuing grounded and established in a steadfast hope of my resurrection to a life of glory, at the appointed hour, my flesh may rest in hope, and my soul be cheerfully rendered into thy gracious hands, to rest with thee, through Jesus Christ my ever-blessed Lord and Saviour. Amen. 1. Fear is a pensive and sorrowful expectation of some evil to come, §. II. a Timor est metus mali impendentis, Cic. Tus▪ q. l. 4. Est expectatio mali. Arist. Eth. l. c. 4. Timor est hu●●anae imbecillitatis trepidatio, metuentis id perpeti, quod sibi nollet accidere: existit autem & commovetur in nobis, de reatus consciantiâ, de iure potioris, de impetu fortioris, etc. Hilar. in Psal. 127. imminent, or so supposed: we fear any thing which is evil, real or apparent, many times that which is not: fear is opposite to fortitude, as one extreme of participation; and as it allayeth too much daring, limits it, and so is good; but as it exceedeth in it extreme, pernicious. There can be no virtue where there is no fortitude: he can never be holy toward God, or honest toward men, who dareth not to be so: because Satan will be sure to work upo● the timorous, putting before him continual (though 〈◊〉 and vain) fears (like hunter's Suells to put the fearful 〈◊〉 from the safe ways) so driving through pusillanimity 〈◊〉 timidity, that he maketh them evil for fear of men, whom the true fear of God cannot make good. 2. To omit many acceptations of the word: 1. There is a natural fear, and that of two sorts, in respect of the object, first, concerning the avoidance of sin, for the love of God: so Adam in his innocency (having heard the threatening) feared to sin, because he would not offend God whom he loved above all: for however Adam in the temptation lost this fear, and so sinned, yet in the rectitude of his mind, he had it before the temptation prevailed upon him: and secondly concerning the avoidance of sorrow in apprehension of God's anger against sin committed: so Christ feared, Matth. 26. 38. Heb. 5. 7. both without sin: nearest to this cometh the filial fear of the regenerate, who, though through infirmity, they often sin, and fear to displease God by any offence; as it is said, Pro▪ 8. 13. The ●ear of the Lord is to hate evil: This is the beginning of wisdom, and it is principally in four things: 1. That we set God ever before our eyes, living as in his sight and presence. 2. That we know and acknowledge him, as the omniscient witness and just Judge of all our thoughts, words and actions. 3. That we fear not creatures in respect of him. 4. That we ever do that which is just and acceptable to him, though none other can witness against us (so did good c Gen 39 9 Joseph) and who ever is offended with us for the same: so did d Dan. 6. ●●▪ Daniel and those e Dan. 3. 18. other servants of God. 2. There is a fear of unbelief in them that love the sin, but fear the punishment thereof: this is that * Ti●or servilis, ut nota● Cl. Alex. paed. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. servile fear which affecteth the wicked; which though it sometimes restrain them from the external acts of sin, yet is it not f N●n diuturni magister officii, Cicer. Phil. 2. master of any constant duty: so soon as their fear is over, they are as g Antiquum obtinent. bad, or worse then ever; as we see in Pharaoh. This fear becometh not the children of God (because it is ever with a guilty conscience, unbelief, and expectation of God's just judgement on their sins, without hope in Christ) h Psal. 49. 5. wherefore should I fear in the days of evil—? said the Psalmist: for God is with them: i Psal. 23. 4. I will fear none evil, for thou art with me. k Psal. 27. 1. Psal. 3. 7. The Lord is my light, and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? the wicked fear, where no fear is: they fear not God for love of God, but for self-love, and fear of punishment (as l Graecia coleb●t De●s, &c ●lio● u● prosint: alio● nè noceant, Lact. l. 1. c. 20. the Grecians worshipped their false gods: and poor men the great Lords) which is a symptom of m Degeneret animos timor arguit. Deut. 28. 66, 67. Rev. 21. 8. a base and impious mind, prohibited to the children of God, to whom it is said, n Pro. 3. 25▪ 26. Be not afraid of sudden fear— for the Lord shall be thy confidence, and shall keep thee from being taken. o Isai. 41. 10. Fear thou not (saith the Lord) for I am with thee: be not dismayed, for I am thy God, I will strengthen thee and I will help thee— p Isai 43. 1, 2. Fear not for I have redeemed thee. All which Precepts are to be understood of servile fear; which is to despair of God's mercy, rendering men desperate, not provident to avoid danger, neither more earnest to fly to God for help: The first may appear in q 2 King. 6. Jehoram's message; Behold (said that wreeth) this evil cometh of the Lord, should I any longer wait on the Lord? and in that precipitate counsel, Job 2. 9 Curse God and die. The second effect we read in Jacob, in danger of his life, instantly praying, and sending presents to appease his revengeful brother: not to be afraid of God's judgements on sin, is carnal security, and stupid carelessness of r 1 Tim. 4 2. feared consciences: not to fear imminent dangers is improvident torpor of mind: not to fear the dreadful presence of God, must needs be (in sinful man) ignorance of God, and a man's own self; Moses and Daniel●eared ●eared this. On the other part, to be a timorous s Plutar vit. P●ri●. Antemon, for fear keeping home continually with his two servants ever guarding his head, with a brass shield held over it, is not only an * Pi●● ergo timor est, ●um quae non timenda sunt, time●tur, & quae timenda sunt, non timentur, H●a●. in Psal. 52. impious but a ridiculous fear. To fear men more than God (as Saul did, 1 Sam. 15. 24.) is the fear of Hypocrites: to fear without confidence in God, for the diversion of evil (as t Dan 5 6. Belshazzar, when seeing the hand writing upon the wall, his knees trembled, and the joints of his loins were loosed; or as u 1 Sam. 28. 20. Saul at Endor) is the fear of those who fear not God aright. This fear is the perpetual torment of the wicked conscience: R●s est im●●●iosa timor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. xen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. an imperious mischief: an anticipation of evil not yet come, making a man unhappy, not only with present evils, but with future, which, but for ●ear, could no way reach him: as that fear of inevitable death, which maketh men continually die, for fear of dying once. But to fear God with a filial fear, proceeding of love to him, is as the fountain of wisdom so of true happiness: God x Isai. 68 2. regardeth such: he y Psal. ● 4 5. 19 will deliver them, and fulfil their desire: he z Psal. 25 12. will teach them the way of righteousness: a Psal. 34. 10. they shall want nothing that is good: when they seem most to lack, they shall have supply of that, or something better: it shall be b Prov. 3. 8. health and strength to them. c Psal ● 11 10 Prov. 1 7. Understanding, d Psal 128▪ etc. temporal blessings, and eternal, and a mind to do good and deal uprightly with men; as appeared in Obadiah, 1 King. 18. 3, 12, 13. and Joseph, Psal. 115. 13. Gen. 42. 10. This fear maketh e Pro. 15. 26. every little, more than great riches to the wicked: it is the f Animae cu●●os, etc. Cre. souls Angel-guardian, g Si● tantum timor in nobis innocentiae custos— nè Innocency's keeper, h accepta fe●uritas indiligentiam pariat, & verus denuò hostis obrepat, Cypr l. 2. ep. 2. Securities antidote, the mind's centinel to awaken it, and give the alarm against the assaults of the subtle enemy. This giveth a man ●●ue and unfailing confidence: 'tis the sum of that which God requireth of us, Deut. 10. 12. the whole duty of a man, 〈◊〉. 12. 14. of this only is that saying true; i Matrem timidi fl●re non solere, Ae●●l. Pro●. the mother o● the fearful useth not to cry: because such are truly blessed. 3. Now because we are men, not yet perfect in love, and so subject to many fears, and subject to many sins, failings, and hazards, and therein to some dangerous groaving of servile fear (by God's mercy turned, in the issue, to our good; for if we are so prone to sin under so much fear, k— cum Cleanthi probro. reaetur quòd esset timidus, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diog. Lasrt. l. 7. Cleanth.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cl. Alex. Paed, l. 1 what would we be, if we were secure from all?) these like rules are necessary to the ordering of our thoughts in fears: 1. For God's glory and thy salvation, contemn any danger: It was Christ's precept, Fear them not who are able to destroy the body only; for they cannot make thee unhappy, they may add to thy blessedness if thou bearest injuries well. These objects are only terrible (like that Cumane ass in the Lion's skin) to those that know them not (or the l Terribilis in fugaces, fugax contra insequentes, Plin. nat. hist. l. 8. cap. 25. Crocodile, fierce against the fearful, fearful of the daring) or to the impatient, who cannot stoop to take up the cross, which like Moses rod, thrown down, became a dreadful serpent; but at God's command, resumed, an harmless rod, to divide the bitter floods, and open a way into the promised rest: many men great ●n their own fears, deluding fancy making that monstrous, which right reason would discover, hurtless, in a constant and prudent resolution to meet with difficulties. 2. Fear God, and m josh. ●. 9 be not faint-hearted: endeavour to set thy mind upon such a stay of moderation, that thy resolution neither rise to temerity, nor fall to timidity, neither to dare, nor to be afraid of all things, nor of nothing; but between both, bear such a temper, as that wisdom may have place to sit at the helm without the interruption of either extreme. n Isai. 8. 13. Sanctify the Lord of hosts, and let him be your fear, and your dread, and he shall be your Sanctuary: but fear not their fear who say, a confederacy. The o Timor praesens securitatem generat a ternam, etc. Aug●in Psalm. present fear of God createth us an eternal security: fear him and thou shalt not be afraid of man: though I walk in the valley of the shadow of death, I will fear none evil, for thou art with me, Psalm 23. 4. p Psal. 118. 6. The Lord is on my side, I will not fear, etc. Psal. 71. 1. The fear of the Lord (like Moses serpent, devoureth all the enchanters serpents) swalloweth up all other fears. 3. In every danger lay to heart the omnipotency of God, and learn to trust in him: he that so doth, q Prov. 29. 25 shall be safe: when the fiery furnace was threatened r Dan. 3. 1●▪ Shadrah, Meshach, and Abednego, they answered the incensed King, Our God whom we serve is able to deliver us: s Psal. 34. 7. his Angels pitch round about his, to deliver them; and when we seem most overmatcht, t 2 King. 6. 16 they are more with us than can be against us, as that fearful servant saw at last. It made David so confident, u Psal. 11. 1. In the Lord put I my trust, how say ye then to my soul, Flee, as a bird to your mountain? all confidence in men, their counsels, or an arm of flesh, is unhappy, and must fail, (being w jer. 17. 5. under the curse) God cannot, si fractus illabatur orbis: therefore x Psal. 46. 2. will we not fear, though the earth be removed: and though the mountains be carried into the midst of the sea. 4. Harken unto the Word of God: y Pro. 1. 33. whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil— z Pro. 3. 21, 24 thou shalt walk in the way safely— when thou liest down thou shalt not be afraid herein thou shalt know God's power, truth, providence, mercy and justice; and so trust in him, as it is written, a Psal. 9 10. They that know thy name, will put their trust in thee, for thou, Lord, hast not forsaken them that seek thee. 5. Love the Lord sincerely: the more thou lovest him, the more thou wilt rest assured of his love and protection: the more perfect thy love is, the b 1 Joh. 4. 18. more it casteth out fear. 6. c See job 22, 23, &c, Pro. 3. 7. Depart from evil: as d 1 Sam. 29. 4 the Princes of the Philistines said of David, Let him not go down with us to the battle, le●t in the battle he be an adversary to us. Set thyself to seek the Lord, as e 2 Chr. 20. 3. Jehoshaphat did, when many enemies were upon the march against him, and atcheived a glorious victory against them. Keep a good conscience, it shall be a wall of brass unto thee: when that is safe, a man is bold f Prov. 28. 1. as a lion: but if we see the smoke of hell ascend there, we must needs faint, like the men of g josh. 8. 20. Ai, when they saw their City on fire. Sin in the conscience maketh men cowardly: they may possibly speak glorious words, who have timorous consciences, but as one said, of the fearful dog, h Q. Curt. I. ● vehementiùs latrat quam mordet: he must needs fear, who hath no peace in himself. 7. Consider the i Psal. 37. 37. end of the ●aints sufferings which hath ever been happy, in that they are the more k Rome 8. 17. 2 Cor. 1. 7. partakers of Christ's glory, by how much more of his sufferings: consider how long they have suffered, or thou canst: fear none of those things which thou shalt suffer, l Rev. 2. 10. Behold the Devil shall cast s●me of you into prison, that ye may be tried— be thou faithful unto the death, and I will give thee the m Pericula despicit qui tendit ad regnum: victoriae cupidus, nescit timere, Petr. Chrysol. serm. 22. crown of life. It is true flesh and blood must have it allowance for its infirmity, but the more we can lay to heart the end of the saints, (so happy that n Num. 23. 10 even the wicked affect it) and the quiet fruits of o Heb. 12. 11▪ righteousness, to them that are exercised; the less we must needs fear the malice of any creature. 8. Labour for peace with God: give him no rest till he speak it to thy conscience: resolve not to let him go until he bless thee, and assure thee of thy remission in Christ. What hath he to fear whose sins are forgiven? the p 1 Cor. 15. 56▪ sting of death p●lled out, who would not dare it? therefore the Apostle did, because he could say, Thanks be unto God who giveth us victory through Jesus Christ: this is q 1 joh. 5. 4. Faith's victory over the world. 9 In thy greatest fears pray more fervently: r Luk. 22. 44. so did our Saviour being in an agony, he prayed more earnestly: so did s Gen. 32. 9 Jacob in fear of his brother's long-studied revenge: pray that God would open thine eyes to see his saving health. God many times terrifieth, to awaken our drowsy souls, and open our mouths to earnest prayer, which in prosperity are too prone to the spirit of slumber and coldness: fear hath many tongues, and can open the mouth of the dumb. Even t jonah 1. 6. Jonah's mariners, in their fear will pray, and instigate others thereto: that one example of u In vocem erupit vi timoris, etc. Solm. Polyh. cap. 7. Croesus' son, Athis (before dumb) crying out, O Cyrus spare my father, and by our misfortunes learn that thou also art but a man; sheweth what the violence of fear can do. A Prayer against Fear. O Lord God almighty, dreadful in thy wrath and indignation against sinners, I humbly acknowledge, that there is not one of thy judgements which I may not reasonably fear, who have deserved them all; the miseries of this life, terrors of death, and future condemnation: But, O Lord God of consolation, assure me of my sin's remission, and my peace with thee for Christ Jesus sake: fill my heart and affections with that measure of thy love which may exclude all servile fear: give me the testimony of a good conscience to comfort me against all vain fears of the wicked: lift up the light of thy countenance upon me, and assure me that thou (who rulest in heaven and earth, from the Angel to the worm) art my defence and help at hand. Thou art omnipotent, and canst do what thou wilt; Lord, let it be thy will to deliver me from the affliction which I fear, that I may live to praise the, and declare thy goodness toward me: if it be possible let this cup pass from me; if otherwise, thy holy will be done: Lord suffer me not for any trials to fail from thee: consider my weakness, remember whereof thou hast made me, that I am but dust and earth, soon passing away: give me patience to endure thy fatherly hand, and full assurance that all things shall work together for the best: give me fervency of spirit to pray more earnestly, give me that ●aith to which thou, who canst not deceive, hast made the promise of audience, and granting our petitions. Give me an invincible resolution, not to let thee go until thou blessest me with some happy issue, through Jesus Christ my Lord and only Saviour. Amen. Of Cares. CAre is the child of Providence: some say, § III. Cares. the souls apparitor to summon all its faculties to its Senate, or a In comitium cogitationum Committee: it is rather counsels precedent, determining what to pursue, and what to decline; the weight which moveth all its wheels; that taken off, or quite run down, all the nerves of providence are loosed, and the soul's faculties become inactive, and resty; so as we neither affect the good, nor fear the evil. Care is the centinel which gives the alarm to awaken wisdom to its offices; the steward of the inward house: the Palinurus and pilot which sitteth at the helm, to steer and direct the course; lest industry be wanting to prudent decrees, and resolutions or success to industry: so necessary is this vigilancy of the soul, that without it, we can neither be profitable to ourselves, or others, in things divine or humane: though salvation shall neither be in his care who b Rom. 9 16. willeth, nor his that runneth, but in him that showeth mercy; yet if thou care not to lay hold on his promises, and to believe and obey: thou shalt find, that he that made thee without thy care, will not save thee without it: because he hath made thee a voluntary agent, endued with reason, that thou mightst use his ordinance for thy good: though it is neither in him that c 1 Cor. 3. 7. planteth, nor in him that watereth, but in God who giveth the increase; yet if the dispensation be committed to thee, woe be to thee if thou preach not the Gospel: and cursed is he that doth the work of the Lord negligently: though, if the Lord keep not the city, and d Psal. 127. 1. build the house, the watchman waketh but in vain, and the builder shall work to confusion; yet if thou be a careless man of e judges 18. 7 Laish; if thou watch not, or in necessity build not, thou temptest God: it is the power of that divine and omnipotent word, which said at the first, f Gen. 1. 11. Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, which to this day causeth these things so to do; but except thou plant and sow, thou shalt not eat: neither hath God set this care in our hearts for ourselves only, but also for them to whom he hath given dependence on us: so that if any man g 2 Thes. 3. 10 will not work, let him not eat; and h 1 Tim. 5. 8. if he provide not for his own, he hath denied the faith, and is worse than an infidel. It is an admirable care which God hath implanted in the hearts of mothers, for the preservation of their children, in which i 1. Tim 2. 15 they shall be saved, if they continue in the faith and charity. Neither is there any calling or person, among the sons of men, exempt from care: Kings, as the honoured parents of Republics, have care of the largest size, like those k Ex. 8. 3, etc. Egyptian plagues, not forbearing their sacred beds: they must care for their subjects' weal: it is a mark of shame and dishonour which the holy Ghost set on Gallio— l Act. 18. 17▪ but Gallio cared for none of these things: m joh 19 2. Christ suffering for us, bore their emblem in his crown of thorns: nor can the bruits subsist without their care: God hath given them a marvellous instinct, and natural sagacity, to build, lay up and provide for themselves and their young: so that n Pro. 6. 6. the sluggard may well be sent to school to the industrious ant, labouring in summer against the winter; and the careless daughters (who think they were born to live at ease) to the o Pro. 3. 25. provident be, Isa. 32. 9, etc. and other creatures prudent in their kinds. 2. There must be care; and there is, in the best: but the malicious enemy (as in the most necessary faculties and affections of the soul) striveth to pervert it to man's destruction, making some so drunken with desire of ease, that they sleep careless: and where he meeteth with a more active and industrious nature, he laboureth to obtrude some vain or impious object of cares: in both, distracting from that which should make them happy. The misery of beguiled men is, ●hen their cares (like the river Jordan) empty their sweet streams into a dead sea of unprofitable desires and acquests. There is no sin which hath not some unhappy cares to compass and foment it: commonly more than salvation requireth. Impious cares are revenge's brokers, lust's panders, avarice's vassals, error's nurses, mothers of sin, vice's handmaids, in all which they but fight for a destructive Helena, a mischievous gain: how happy might adulterers, murderers, and robbers be, with so much adventure, vigilancy, charge, and care bestowed on God's service, as they place in their sins: taking more care and pains to go to hell, then, by God's mercy, would bring them to heaven. 3. Therefore for the ordering the thoughts concerning cares, these like rules must necessarily be held: 1. p Matth. 6. 35 Seek first the kingdom of God and his righteousness, that all things necessary may be administered unto thee: let thy main care be for God's glory and thy salvation; to gain that one q Luke 10. 〈◊〉. necessary thing, which once had, shall never be taken away or lost. Martha's many incumberances must be subordinate hereto: this is treasure in heaven, neither in danger of thiefs or moth. That same r— virtus post nummos. hysteron proteron wherein worldly desires come like those unmannerly imps in s 1 Sam. 2. 6. Elies discomposed time, claiming to be served before God; must come to nought; and it proves but lost t Psal. 127. 2. labour to rise early, late take rest, and eat the bread of carefulness: see Hag. 1. 4, etc. That Manna which was u Exod. 16. 20, 24. kept all night, except only for the sabbath, corrupted: all our labour to lay up, except for salvation w Heb 4. 9 the eternal sabbath) is but lost: first therefore x John 6. 27. labour for the meat which endureth unto everlasting life. 2. y Colos. 3. 2. Set your affections on things above: and learn an holy * Incuria solicitudinis relaxatae▪ non negligentiae, sed fidei est, Hil. in Matth. contempt of this world: it is love which makes us care: where that is, there our cares and our minds will be fixed. 'Tis an high wisdom to cut off vain cares, that our better placed care may be more fruitful: and to thrust out worldly thoughts: (as Christ did the tumultuous company at z Mark 5. 40. Jairus house) which otherwise like those guests at a Luke 2. 7. Bethleem would leave him no room: as the superfluity of branches prunyd off, the vine is recompensed in the fruit: so is the cutting off vain cares; the more thou takest from them, the more fruitful shall thy soul be of better things: as when b 2 King. 2▪ 1● Eliah was taken up to heaven, his mantle fell off; so doth the care of this world, when our hearts are taken up to heavenly things. How may childish things, like dead leaves, near the fruitful autumn, fall off our minds, when we write men? and when that which is perfect is come, how easily do our worldly cares wither and fall away; or like glowwormes beguiling lustre, vanish at the appearing of a clearer light? 3. c Psal 37 5. Trust in the Lord, and commit thy way to him, and he will bring it to pass. d 1 Pet. 5 7. Cast thy care upon him, he careth for thee, and hath promised e Hell ● 13 5. he will not fail thee nor forsake thee: f Jer. 17 7. quam securus dormit— quam nes●it curas— quam deponit angores— qui sua patri servanda committit, Pet Chrysol. s. 7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and shall not be careful in the year of drought. God's providence watching over his, can neither err, nor be defeated: he that gave us life will not fail to give meat and clothing. g Matth. 6. 26 He that feedeth the fowls of the air, and clothes the fading-flowers, with such varieties of beauty, will not ●aile to ●eed and clothe man, for whom he made all those things. h Matth 6. 8. He knoweth whereof we have need before we ask: all our car cannot add one cubit to our stature: riches and honours for which men take such care, come neither from the East, nor from the West: it is God which giveth and taketh away: some grow rich sleeping and waking; others with unwearied industry grow poor: do thy endeavour cheerfully, and i Matth. 6. 25, 26, etc. commit the issue to God: k Luk. 21. 34 avoid all diffidence and distracting care. 4. In l Phillip 4. 11. whatsoever state thou art, learn therewith to be content: discontent and covetous desire set the heart upon the sharp tenters of care: if a man can be content with little, he will not care for much: cares follow riches, and m Crescentem sequitur cura pecuniam, Horat. 3. ca●. 6 increase with their increases. 5. Watch over thy soul; otherwise n Mat. 13. 22. cares will choke up the holy seed of God's word, so that it shall never profit thee. It will dim the light of heavenly knowledge: it will surcharge the heart, and creep on like an Ephial●, which having seized us, we groan under it, and can neither shake it off, nor awake to an holy expectation of the coming of Christ. 6. Often call to mind thy mortality, frailty of life, and vanity of all these things: what are riches and magnificence in this world? like o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristophanes. bubbles filled with air, which vanish in their breaking; such are we, like dreams, or like a scene, wherein our parts once acted, we must back into nature's tiring house, never to return: it is uncertain what hour shall be our last; certainly one near at hand must: it may be this night the sentence may come forth, and a writ of alienation on thy store laid up for many years: p Luk. 12. 20. Thou fool, this night they shall take away thy soul, than whose shall all these things be? When the over-full hives warn the masters of their admirable republic, that they need a deduction of a colony, they swarm, and fly: but if you cast a little dust among them, they presently settle: the only way to settle our swarms of busy cares, is the thought of that word, q Gen. 3 19 Dust thou art, and to dust thou shalt return: that, (if any thing) will make ambition and vain cares let fall their wings. 7. The Apostle's rule is: r Phil. 4. 6▪ Be careful for nothing, but in every thing by prayer and supplication— let your requests be made known unto God: happy wants and cares which drive us to him. Depend on him and hope; he is a secure s Sen. ep. 12. possessor of himself, who without care expecteth to morrow. The Prayer. O Most gracious and merciful Lord God; who feedest the young ravens, clothest the lilies, fillest all things with thy goodness, governest in heaven and in earth, giving to every creature subsistence and preservation in its kind: I humbly acknowledge thy goodness towards me, even from my mother's womb unto this present, preserving me and providing for me, when I neither knew what humane necessities were, nor which way to relieve them: when I slept thou preservedst me; when I foresaw not evil coming, thou divertedst them: when I knew not what I had need of, thy mercies prevented me with blessings and provisions: when I was lost, thou foundst me: when dead in trespasses and sins, thou didst quicken me by thy grace▪ when I knew nothing of the way to life, thou enformedst me, and didst lead me in the way therein: yea, before I was, thou gavest thy son Christ, the inestimable price of my redemption. Lord, I am less than the least of thy mercies, what shall I render thee? what can I for all thy mercies? Thou hast, not once, like the good Samaritan, but many times, as a God of infinite mercy, bound up my soul's wounds, and taken care of me: what shall I render thee? Lord, I have nothing but a thankful heart, nor that, except thou hadst given it: Lord, let me render, who can give? accept thine own gifts, and make me more and more thankful to thee: the lions want, Ezek. 39 6. Zeph▪ 2▪ 15. the mighty suffer hunger: thou hast sent a fire among them that live at ease, and carelessly, even into the proud and rejoicing cities; and what am I, O Lord, that thou pleasest to spare me: that thou dost not still ●eed me with th' bread of affliction, and bitter carefulness, neither make me drink the waters of astonishment: Lord fix my hopes on thy providence: give me assurance that thy mercy shall never fail me: I humbly cast my cares on thee, who art a protector of thy children: prosper thou my labours, whose providence descendeth to the preservation of the poorest and meanest of all thy creatures: feed me with bread of my stature, let me never want that which thou knowest needful for me: thou who didst increase the Sareptan's oil and meal, so that it failed not in all the famine, bless that portion which thy providence hath measured out to me and mine▪ let thy blessing be upon it, whether it be much or little, that finding a sufficiency therein, I may in a thankful holy and prudent use thereof, glorify thy holy name, and live contentedly and cheerfully before thee: give me in every estate, prosperous and adverse, a faithful dependence on thy gracious providence, which never faileth them that trust in thee: thou best knowest, O Lord, what I have need of, before I ask; let no cares of this life distract me from thy service, neither make my confidence in thee decline to any distrust of thy goodness, love of th● present world, or secure placing my heart thereon: thou hast given thy holy son Jesus, assure me by his infallible spirit, that with him thou thy will't also give me all things: give me an heart to rest in thee, to put all my trust and confidence in thy mercy; to seek thy kingdom and the righteousness thereof, before all things which this world can give or take away: so that thou who providest for me, mayst be pleased to administer to me all those things, which thou wilt bless unto me, for the relief of this lifes present necessities, until, having passed through this world of cares, ●nd veil of miseries, I may come to that blessed life, thy kingdom of glory, through Jesus Christ, our Lord and only Saviour. Amen. 1. Among those thoughts which discompose the mind, §. IV. the jealous jealousy. are not the least: a Prov. 6. 34. Jealousy is the rage of a man; and that which commonly exasperates to implacable anger. He will not regard any ransom, neither will he rest content, though thou givest many gifts. ●. I speak not here of jealousy, as 'tis attributed to God, and sometimes importeth anger, Ezek. 8. 3. Ezek. 16. 42. sometimes execution of Justice, Deut. 29. 20. sometimes indignation b Ezek. 39 25 Zelotypid laborant erga vos, Syr. Int. at that which hurteth those he loveth, Zack. 1. 14. or pity to his people, Joel 2. 18, 19 nor as in man, signifying only envy and emulation, as Rom. 10. 19 Rom. 11. 11. or fear of danger to those we love, as 2 Cor. 11. 2. or ambition to exclude corrivals for sinister ends, such as Paul charged on the false c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4. 17. Apostles among the Galati●ns: nor of suspicion, which is an opinion or fear of some evil, sprung from light signs, which sometimes setteth friends at a great distance, and embittereth the societies of men: but of that concerning which God gave a law to Israël, Numb. 5. 14, etc. This is a perturbation of mind, compounded of fear, d Th. Aquin. 12. q. ●8. a. 4. ●. love, indignation, and suspect; a bitter electuary of ingredients, by themselves so good in their several uses: this Jealousy is the malefice of unhappy love; the gall of Wedlock: the sad Asmodeus, which makes the most flourishing Families loathsome, if not desolate: the dark apparition of disturbed thoughts, restless in the inquest after that which they most hate, and fear to find: the souls absynthium, and overflowing bitterness: the scourge and torture of afflicted minds; really tormenting, sometimes with imaginary evils, ever with vain: the devil's masterpiece, and quintessence of his enyy, to make the honourable, and (otherwise) happy estate of matrimony, which God appointed to be the greatest worldly comfort, the most odious and unhappy. Possibly therefore it may be called e Num. 5. 30 the spirit of Jealousy, a worse never vexed mortal man. 3. Now whereas the Drama in this unhappy scene is of two persons at least, the rules of advice in this case, must at least have a double address: first to the jealous, man or woman▪ 1. Make not another's sin thine, by a foolish and impious connivance at the basest sin. He that f 1 Cor. 7. 12 inhibiteth divorce in any other cause g Mat. 19 9 permitteth it in the cause of adultery: and the Law said (when the jealous man shall have set his wife before the Lord, and justice shall be executed upon her) h Num 5. 31. then shall the man be guiltless from iniquity, and the woman shall bear her iniquity. 2. Be not rash, lest thou be injurious to the innocent; It is an innate corruption to intend others faults, rather than their virtues, and to think that evil is, which may be done: hence cometh it, that they who are i Omnis homo ex se aestimat alterum● Ch●y. S. Matth. evil themselves, are commonly most jealous of others: he that looketh through a yellow glass, thinks all the world of that colour: Consider well if it be not thine own guiltiness which is the false medium, casting that complexion on others, which is indeed in thyself, not in them. 3. Give not place to the devil: his malice is like those envious Philistims, to cast dirt into the pure fountains of humane propagation: to make man and wife jealous of each other, that by this venom he may cause dislike and loathing there, where God hath appointed the most strict and comfortable unity in the world. Sometimes he will aggravate the least suspicions to make the man or wife mad with reason: rather than fail, he will suggest some dream of that which never was: sometimes he will tempt the woman or man to meetings, whisper, or some such ●ame behaviour and familiarity with others, as may unhappily create suspicion in the good and prudent: neither shall he want the service of others mischievous tongues, to foment and feed this malignant humour: he that said matrimony might be happy if the wife were blind, and the man deaf; either did or might mean, if the wife had not wand'ring ●ies, nor the husband open ears to malicious reports. 4. Consider the vanity of this evil: be wise, and know that all self-vexing is folly; k Omnis stu●titia labour at fast●●io sui, Sen. ep. 9 as all folly is self-vexing. If with all thy care thou couldst do any more than torment thyself, there were some colour for thy vexing thyself herewith: but none l nec custo●ire ni velit ulla p●test. can be chaste, except she will: the Heathens knew this: Argus hundred eyes cannot keep her safe who will be lost. 5. If thy jealousy be causeless, what hast thou more to fear or vex at, except the levity and vanity of thine own mind? if just, what hast thou to hate or malice? assure thyself the adulteress is unhappy enough: there is no creature on earth more despicable and odious; nor is there any sin in this life followed with so many varieties of plagues and judgements: so that they are great objects of pity, if all this, a wounded conscience, the devil's ●arnest to the impenitent, and assurance of hell and damnation, can make them so. The second address must be to them who are suspected. 1. Consider the odiousness of adultery, out of all measure sinful in the man, who thereby sinneth against his own body, defileth m 1 Cor. 6. 18, 19 the temple of the holy Ghost, strikes through his n Pro. 7. 23. own bowels, with a dart of rottenness, and that which shall make him mourn in his end. Beyond all this, in case of impenitency, (which the wilful presumer may justly suspect) it is that whereby he barreth himself o 1 Cor. 6. 9 10. from the kingdom of heaven; there are yet some aggravations in the adulteress crime; hereby robbing her husband of his prosperity, obtruding a base and adulterous issue, and so stealing away his estate and inheritance, by giving it to a stranger; setting on an indelible character of dishonour and bastardy upon her child, who but for her impotent and ungoverned lust, might have been noble; an injury which she can never expiate, nor impair to the innocuous son, with rivers of tears, and streams of her infected blood: this multiplied sin is sometimes concealed from men, but never from an allseeing God, who is a severe revenger of all injury. Other sins are grievous, yet neither lying, stealing, idolatry, murder, nor witchcraft, can of itself dissolve the sacred bond of wedlock; that, only adultery doth: therefore no cause of 〈◊〉 is admitted by Christ, but it And it is to be noted, that when God would set out the loathsomeness of idolatry, which most di●pleaseth him, he calleth it whoredom, and himself a jealous ●od. And certainly though there be not now in use the p Nam. 5. 18, etc. bitter water, can 〈◊〉 the curse and rotting of the thigh with swelling, ensuing that antiquated ceremony, yet the bitter moral and substance is still the same. 2. Avoid all that which you know hath created you suspicion: otherwise you are guilty, if not of adultery, yet of a just cause of jealousy. Lysander punished one of his soldiers for going out of his quarter, resolving that he would have none of his look, or go out like a plunderer. q Gen. 34. 1. 2, &c ●inah's idle visits, proved her dishonour, effusion of guiltless blood, her father's trouble, and her r ●en▪ 49. 7 brother's curse. The wisest of men recordeth it as the mark of an harlot, s P ●. 7. 11, etc. her feet abide not in the house: now she is without, now in the streets, lying in wait at every corner. It was an Italian severity in Sulpitius, (and a disposition to part with his wife) who divorced her for going out of doors bareheaded: the Law (said he) confined thee to mine eyes, and approbation, not to please others. t Habes spectare quod Cecina Sev●rus graviter Senatui impressit, Matrona sincstola in publico, denique. ●. entuli▪ etc. pro stupro erat poena etc. T●rt. de pall. cap 4. ● 17 § 3▪ 4, 7. The Roman Law noted any, going out unvailed, with the odious brand of adultery: so careful were they to avoid all occasions of that sin, or suspicion thereof: however foolishly strict they were, I am sure Jerom's rule, forenoted, is good: whatsoever (saith he) may probably be feigned, be thou cautious that it may not be feigned: thou owest this to thy husband's love, thine own indemnity and honour, and the right and credit of thy children. A Prayer for the sanctification of our Thoughts. O Eternal and almighty God, Father of lights, and of the firstborn which are written in heaven, the spirits of just and perfect men; searcher of hearts and reins, to whose allseeing eye every creature is manifest, every thought of the heart naked and open: we humbly pray thee to take from us our stony hearts, and to give us hearts of flesh; to subdue in us by thy omnipotent spirit, the miserable remainders of the first Adam, that native inclination to sin, which continually carrieth us away captive to the laws thereof, to that evil which we would not do, which we loathe, abhor, and in bitterness of soul repent us of. Lord, create clean hearts in us, renew right spirits, enlighten our understandings with a sound knowledge of all the mysteries of eternal life and salvation: sanctify our wills and affections, and according to thine own gracious promise, put thy Law in our inward parts, and write it in our hearts, that we may know thee, from the least to the greatest: forgive our iniquity, and remember our sin no more. O Lord, who didst by thy Word, so heal the fountains, so that death and barrenness was no more therein; heal, we humbly entreat thee, the wretched corruptions of our hearts, cleanse and sanctify all the thoughts thereof by the sweet and blessed influence of thy holy Spirit, so guiding, governing and directing us in the way which thou wouldst have us walk in, as that we may in all our thoughts, words, and actions be acceptable to thee: mortify and subdue all our evil desires and thoughts, subject them all to thy holy will and pleasure, that we may constantly resist all temptations to sin and wickedness. Keep us and counsel us in all our affairs spiritual and temporal, that we may be filled with the holy fruits of the spirit of sanctification, appearing in new and hollowed thoughts of words and actions, to thy glory, and our further assurance before thee: so that in our bodies and in our spirits, we may be kept blameless in this sinful and miserable world, unto the appearing of our Lord Jesus Christ: To him with thee, O Father of mercy, and the holy Spirit, the Comforter of the Elect, be ●rendred all hon●r and glory, in heaven and in earth, from this time forth and to all eternity. Amen. CHAP. XXI. Concerning the guidance of the Tongue. §. 1. Of the excellent use, all use, and evils of the Tongue, concluding the necessity of a right guidance thereof. §. 2. Motives thereto. §. 3. Rules by which it may be done. 1. THe use of the Tongue, and speaking, §. I. is a singular gift of God to man, whom he furnished herewith, that he might communicate that inward and secret light of reason which he created in the soul, and the divine motions, which by his holy Spirit he infuseth into the same speech, as reason, is peculiar to man of all earthly creatures: It is the a Imago animisermo, etc. soul's image, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Paed. l. 2 ●. 5. interpreter; neither could one soul, shut up within the houses of clay, other ways convey its notions into another soul, or interchange thoughts with another: hereby we declare the counsel of God for our salvation in Christ: hereby we bless God, comfort and edify one another: hereby we instruct, direct, ask and give counsel: it were too long to reckon all. 2. As Satan hath been malicious to poison the fountain of words, and actions (the heart) so hath he to corrupt the speech: perverting, that to God's dishonour, overthrow of religion and sanctity, and embittering of humane society, by that which God ordained for the advancement of that, and comfort of this: God appointed the tongue for a main agent for his Kingdom; but the enemy usurpeth it, for the building up of his: nor is there any faculty of man, spiritual or corporeal, by which he more effecteth it: there is no sin which he promoteth not hereby: the evil tongue is lust's bawd, heresies disperser, 〈◊〉 factor, impostures agent, sin's solicitor general, ready to advance b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil in Psal. 33. any mischief. Art thou angry? thy tongue c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. runneth to d Prima enim sen●er 〈◊〉 tela, maledicta sunt: & quicquid non possumus imbecilli, optamus irati. Salu. de Gub. Dei, l. 3. usher in murder, calumny, slander, profanations: what mischief can we think of (turp●●oquie, perjury, blasphemy, lying, any sin) wherein the tongue is not a ready advocate and procurer. 3. The holy Ghost intimat●th the variable mischiefs of the tongue; under the several characters wherewith he brandeth the e Psal 5. 9 Prov. 26 28. flattering tongue, the f Psal. 10. 7. Psal 50. 19 & 52. 2, 4 Job. 20. 12. Micah 6, 1●. deceitful, the g 1 Tim. 38. double, the h Psal 73. 9 job 19 2. Ier 9 3. 8. censuring, vexing, i Psal. 140. 3. bitter, k Psal. 15 3. Psal. 109 2. backbiting, railing, slandering, lying, l Pro. 17 20. & 10. 31. perverse, m Ho●. 7. 16. raging, n jam 3. 6▪ etc. scandalous, busy, obscene, and profane tongues: these are the devil's organs, lusts bellows, adulteries brokers, the troublesome mischief of humane societies, going through the world, meddling with and censuring every man: this is the Epidemic evil, so bitter, as that none can well avoid it, nor patiently endure it. It is a fire, a world of iniquity; it defileth the whole body, and setteth on fire the whole course of nature, being itself set on fi●e of hell: it is a little but unruly▪ untamed member, full of deadly poison. 4. These being the diseases of the sinne-infected tongue, followed with many severe judgements; the necessity of a better and more holy guidance thereof appeareth: which being neglected, is the cause of all that evil, which these worst times complain of. What mischief is done, which is not begun and fomented by the evil tongue? as it is written: o Psal. 41. 6. his heart gathereth iniquity to itself, when he goeth abroad he telleth it. So one p Psal. 64. 5. encourageth another, or tempteth to a mischievous consent in that which is dishonour to God, disadvantage to humane society, and destruction to themselves. That therefore every one may address himself to some means of a through reformation herein; §. II. it is behooveful that we seriously weigh these ensuing motives to a matter of r●high conc●●●ment. 1. q Pro 21 23. Who so keepeth his mouth and his tongue, keepeth his soul from troubles. The inconsiderate man is r Pro 6 2. snared and taken with the words of his own mouth. He that s 1 Pet. 3. 10. Psal. 34. 12, 13. loveth life, and would see good days, let him refrain his tongue from evil, and his lips that they speak no guile. t Eccl. 28 18. Many (saith the wise man) have fallen by the edge of the sword, but not so many as have fallen by the tongue. How happy had it been for many a man to have been dumb? some think it a glorious liberty to speak what they list, to exercise their u Caninam facundiam, etc. Lact. l. 6 c. 18. dogged eloquence; barking at all that passeth by them, snapping at every thing: but so shall they make w Psal. 64 8. their own tongues to fall upon themselves: therefore the wise man saith, x Eccl. 22. 27. Who shall set a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly by them, and that my tongue destroy me not? for y Eccl. 10. 12. the lips of a fool will swallow up himself: z Pro 18. 21. death and life are in the power of the tongue. For (saith our Saviour) a Mat. 12. 37. by thy words thou shalt be justified, and by thy words thou shalt be condemned. 2. If a man b jam. 3. 2. offend not in word, the same is a perfect man, and able to bridle the whole body: but if any among you c jam. 1. 26. seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 3. Men shall give an d Mat. 12. 36. account at the day of judgement of every idle word, how much more of malicious and impious words? there's not a word in thy tongue, but God heareth it. Therefore for the better guidance of thy tongue, observe these and the like rules. 1. Strive to have an holy and sanctified heart: §. III. out of the abundance thereof the mouth speaketh: if that fountain be healed, death and barrenness shall be no more in the sources of our tongues: if there be truth, peace, charity, wisdom, temperance, modesty, patience, chastity, and sanctity there, such will thy discourses be: if the word of God dwell plentifully there, and the holy spirit have his temple there, accordingly shall thy discourses be. The reason why we hear so many evil words is, because (what ever men profess to the contrary) their hearts are unhallowed, atheistical and corrupt. 2. Use thyself to holy speeches, and let thy words be of the uprightness of thy heart. The thoughts of the e Prov. 15. 26. wicked are an abomination to the Lord, but the words of the pure are pleasant words. There are vain and evil thoughts in the best men, eftsoon arising from the noisome remainder of the old Adam in us, or suggested by the malicoius tempter, even such as we loath and startle at; but good and wise men smother and suppress them within, setting, a strong guard upon them, as Jehu did on Baal's Priests, lest any of them should escape out alive to corrupt others: according to the precept, f Ephes 4 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying— g Col. 4 6. Nullum ex 〈◊〉 verbum quod revo●a●e velis proferas. Amb. de virg. l 3. seasoned with wisdom and sanctity: h Psal. 35. 28. Psal 71 24. My tongue shall speak of righteousness, and of thy praise all the day long, said holy David: and the i Psal 37. 30▪ ●sal. 119 172 mouth of the righteous speaks wisdom— the law of God is in his heart. 3. Weigh thy words in thy heart, before thou speak, let not thy k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tongue outrun thy mind; that thou mayst not l Diu ante considera quid loquendum sit, & adhuc ●acens provide, nè quid dixisse poeniteat: verba ●ua ponderet cogitatio, & linguae ofsicium animae libra dispenset, Hier. 1. 2. ep. 22. speak any thing of which thou must repent thee. Let the balance of thy mind weigh out and give thy tongue his task. A fool's aim is only to speak something, not caring what; as taking silence to be a mark of some impotency of mind: but he that considereth only what he hath spoken, not what he ought to speak, is like him that first shooteth, and then taketh aim. The word is in thy power before thou utter it, but once spoken irrevocable: therefore take heed before thou speak. m Sa●iens priusquam loquitur— considerate, quid dicat, cui dicat, in quo loco & tempore, Amb. 〈◊〉. l 1. 1. to whom. 2. of whom. 3. what thou speakest. Thou must take heed, and set a watch before the doors of thy lips: foolish men are weak in understanding, and precipitate in speech: but the hearer must first be considered. n Prov. 23. 9 Speak not in the ears of a fool, said Solomon; no, nor in the ears of a knave; for as the one will despise, so the other will pervert thy words: David's rule is necessary, o Psal. 39 1. I will keep my mouth with a bridle while the wicked is before me: they lay wait to entrap thee in thy words: it is therefore an argument of high indiscretion and folly to open thy mind to any stranger, because thou knowest not to whom thou speakest. a When thou speakest of others, consider their persons and qualities: speak ill of no man, of whom thou canst justly speak well: God hath said, p Eccls 10. 20. Curse not the King— and q Ex. 22. 27. thou shalt not speak evil of the ruler of thy people. The God of order hath set a distance between man and man: it is not only unmannerly but impious, to speak of Kings, Governors, Parents, Ministers, Masters, or Superiors, as thou wouldst of thy equal or inferior: and when thou speakest of others, 'tis wisdom to be careful whom thou commendest, lest his faults reflect on thee; and whom thou censurest, lest thou become an accession to injurious slanderers, and wound thy repute with thine own censure of men better than thyself. Justice is to give every man his due: there may be something good in the worst man, (as something evil in the best) some virtue shining in a vicious life, which we may value as the jewel in the serpent's head. It is wisdom to distinguish in thy praises: as r de coniurat. Cation. Init. Sallust judged of Aurelia Oristella, of whom (saith he) no good man ever praised any thing, but her beauty. And to s Congerere maledicta non crimina, scurrarumest, etc. Hier. l. ●. ep. 4. speak much evil of any without eviction of the least crime, demonstrateth thee a railer, not him guilty whom thou accusest. 3. To weigh thy words well, thou must lastly consider what thou sayest; speak not crudities, but let thy mind well digest what thou wouldst say; speak premeditated things, and thereof only a discreet choice: 'tis no small part of wisdom not to speak foolishly: study to speak aptly; not so much to affected curiosity, as prudently: not as if thou wert to dictate to the press and put all thy words in print; but as resolved to be wise and honest, and so to express thyself. t Eccl. ● 8▪ ● 5. A fool's heart is in his tongue: but a wise man's tongue in his heart. Weigh thy words in a balance, and make a door and a baire for thy mouth. It is not in vain that nature (God's ordinary power) hath so fenced the tongue, and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ B. esil. hom 9 guarded it with a double set of teeth: a strong fortification, if we can understand and make use of the moral. 4. Be not hasty to speak: w Pro. 29. 20. Seest thou a man that is hasty in his words? there is more hope of a fool then of him. Let a man be x J●m 1, 19 swi●t to hear, and slow to speak: deliberation giveth maturity to that thou wouldst speak: and 'tis much advantage which a little time to bethink a man's self, affordeth him: because the second thoughts are commonly wiser: the errors of the former appearing by a more prudent examination: therefore the Philosopher resolved, that to be hasty in speech was y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Bias apud Diog. La●it. l. ● indicium insaniae. 5. Either be silent, or be sure to bring forth something better then silence, specially in passion, that reason may recover it seat again: out of which the agitations of vehement affections do commonly precipitate it: as z Silentli sunt tuta sidi praemia, Plut. ap. Caesar said to Athenodorus, there are safe rewards of faithful silence. In a prudent silence thou concealest thine own infirmities, and better discoverest other men's: There are some strange volubilities of tongues, whose fountains run mirth and fancy, rather pretty then prudent: such elegancies are like those red and blue flowers among the wheat, rather pleasant then profitable: it is no little skill nor small commendation, to know when to be silent, (Archidamas rule was good: a Plu●. Lycur. he who can speak well, knoweth also when to speak) and wherein, certainly it must be a great advantage to the wise, which maketh b Pro. 17. 28. the fool seem wise, and the wise man deep: Therefore whereas other schools of literature, taught their pupils to speak, c discipuli ciu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Di. La●rt. l. 8. Pythag. Pythagoras enjoined his scholar's silence for a certain time after their admission, that they might learn what to speak within themselves, before they made others witnesses of their thoughts: he that knoweth not how to be silent (which few d Nemo s●ultus tacere potest. fools do) e Tacere qui nescit, nescit loqui. knoweth not how to speak. It seemeth the prudent Zeno took it to be no small honour to know when to be silent, who (sitting silent at supper with a King's Ambassadors, they ask him, but what shall we report of thee to our King?) replied, Say there is a man in Athens, who can hold his peace at supper. 'Tis true, a wide ear, and a close mouth belong unto the wise; though callings and occasions are herein very considerable; if a pastor fear to warn his auditors of sin, he becometh f Ezek. 3. 18. Pastori etenim recta timuisse dicere, qu dost aliud quam terga ta●endo praebuisse? Greg l. 1, ep. 28. guilty of their blood who perish therein: their rule is to be g Vt & discretus sit silentio: & utilis in verbo: nè aut tacenda p●●erat, aut proferenda reticescat: nam sicut incau●a locu io in errorem perirabit, ità indiseretum silent●●m hos qu● eruditi po●erant in errore derelinquit, Ibid. discreet in silence, and profitable in word, that they neither speak things to be concealed, nor conceal that which should be spoken. Incautious speech leadeth men into error, and indiscreet silence leaveth them therein. I speak here of private interests, wherein three things excellently become a man, wisdom in the mind, modesty in the countenance, and silence in the tongue: it is a safe abstinence: How often do we (or aught we) to repent of our words; how seldom of our silence? In passion we are too apt to speak, grief hath many tongues, and it is not easy therein, with h ●evit, 10. 3. A●ron, to hold our peace though very advantageous, which the heathens seemed to intimate, in placing the image of Angeronia with the mo●th bound up, i Masurius simula●hrum dicit Angeroniae, ore ob●igato atque signato in ara Volupiae propterea colloca●um, quòd quisuos dolores an●ietatésque dissimulant▪ perveniant patientiae ●enesicio ad maximam voluptatem, Lud. Viu. come. in Aug de civet. Dei, l. 4 c 7. on the altar of Volupia, to show, that they who do prudently conceal their sorrows and anxieties, by patience, shall attain comfort: 'tis great wisdom, neither to take notice of every injury, nor to publish every grief. 6. Let thy words be few and opportune: not as a fools, who k— Ne● considerate quid, sed quantum ducat, Hier. l. ●. ●p. 4▪ careth not what, but how much he speaketh: speak only that which thou certainly knowest, and thereof that which is necessary, and no more. To hear much, and l Non ineptè Rhodius ille ad lectorem Praetoris Romani clamantem & ●erotie●tem, Non curo (inquit) tu quid claims, sed is●e quid taceat, Pl. de ira▪ coh. say little, giveth credit and weight to that which thou speakest, whereas no man much regardeth a man prodigal of words: when a long wound Orator had delivered a tedious embassy to Agis, and demanded what answer he should carry back, Tell them (said he) that I was as long silent, as you speaking: seldom doth the hearers attention and patience hold out in long discourses: it is often with them, as with the Philosopher, who said to a railer (insultingly crying after his tedious reviling him, have I sufficiently curried you, Sir?) truly no; m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A● apud 〈◊〉. l. 5 for I marked nothing of that you said. It was the wise man's observation, n Eccl. 5. 3. A ●ooles voice is known by multitude of words: and, o Pro. 10. 19 in the multitude of words there wanteth not sin— he that p Pro, 17. 17. hath knowledge, spareth his words. The empty cask soundeth loudest, and he that worst can, will speak most: certainly because they love to hear themselves: they cannot reasonably think, that any man willingly yieldeth his ears to be afflicted with their braying; he that speaketh much, letteth slip some things foolishly: a wise man never speaketh too much, nor a fool too little. It were to long too reckon up the several evil proceeds of talkativeness: how many mischievous discoveries of secrets come form hence? How many schisms, factions, contentions? q Charila●s, Plut. Lycurg. One gave it for a reason why Lycurgus gave enough yet but few laws to the Lacedæmonians, because few laws are sufficient for them who speak little. A necessary point of consideration in these sad times, wherein most men's ears have run out into tongues, and that impious liberty hath set the world on fire. As thy words must be few, so let them be r Lest thou hear that which Leonil●s said to an unseasonable speaker, friend thou speakest many good words, but to little purpose, Plut. Lycurg. reasonable: that may be well spoken at some time, in some place, on some occasion, to, or before some persons, or by some man, which wanting these seasons, becomes unsavoury, odious, and dangerous: a word spoken in s Prov. 15. 23. due season, how good is it? It is ever a shame to speak foolishly, and many times mischievous to speak that which (if seasonably) might be wisely said. t Antonii gladios potuit contemnere si sie omnia dixisset, Juven. Cicero might have contemned bloody antony's sword, had he spoken always as foolishly as once he did. Let eminent men be ever cautious what they say: the obscure idiot may with little hazard say any thing: the Autors name stampeth a deep impress of good or evil: a u Nurnquam Causidici maduerunt nostra pusi●●i Sanguined Ib. puny orator seldom stains his desk with blood. 7. Let thy speech be, for matter, modest, not impudent, true and peaceable, not offensive and giving matter of con●ention and quarrel; savouring of meekness and humility, not w Oratio pressa non audax. Sen. ep. 40. insolent; religious, not profane. The speech is the minds index, out of whose abundance it floweth: and so obscenity not only bewrayeth an evil heart, but x 1 Cor. 15. corrupteth the hearer; howsoever some are so desperately infected with this sin, that they have no sense of danger, but count it good wit▪ and immodest behaviour good breeding, and that 'tis a shame not to be impudent; yet the Spirit of God, which cannot err, arrangeth y Eph. 5. 3, &c foolish talking and undecent jesting with fornication, and that, with privation of the kingdom of heaven. Secondly, let thy words be true: z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 109. a. ●er. 9 5 ●sai. 59 3. the wicked are of lying tongues: now whether it be a pernicious lie, against faith, charity, or good manners, which advantageth one and hurteth others: or a jesting lie, which is told solâ mentiendi libidine, out of a pleasure in lying, or out of an habitual lability and sliperinesse of tongue, or unfaithfulness of a bold memory, or a vain ambition to please the hearer: or an officious lie, which whether it hurt none, or advantage some, to keep, or get money, to preserve life, or any thing else of a friend; all lying is sin, and hurtful to the liar at least, who therein is a a john 8. 14. child and imitator of Satan: it is b Prov. 6. 7. one of the things which God hateth: the pernicious lic is indeed most devilish, but sinful is the most excusable of all lies: for we may not do evil that good may come, nor distrust the Providence of God, as if he could not provide for his just means: Not only impious, but vain is the lying which so many think lawful, because gainful: c Pro. 21. 6. for the getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death. All lying is condemned by the God of truth, who will shut liars out of heaven, d Psal. 5. 6. Host 4. 2. Exod. 20. 16. Acts 5. 3, 4▪ Col. 3 9 ●am. 3 14. Revel. 21. 15. therefore it behoveth thee 1. To have truth in thy inward parts; to set the heart-searching God ever before thee, and a watch before thy lips; to say nothing before thou have throughly examined the truth thereof: to consider e Host 4. 2. God's justice on liars, for whose sake he hath a controversy with the land: so that seldom do liars unto the second generation thrive upon the face of the earth: all the liar saith is a building upon quicksand, and cannot f Hac est vera dementia non cogitare necscire quòd ●endacia non diu fallant. Cypr. ep. 3. long stand to deceive: that 'tis an odious brand of dishonour, g Mendaces faciunt ut nec vera dicentib●s credatur. Hier. Julian. l. 1. ●p. 2. insomuch as when he speaketh truth, he is not believed, but truth itself is suspected for his sake. 2. To pray to the God of truth with Agur, Prov. 30. 8. to remove far from thee vanities and lies. 3. To depend on God's providence and truth, so, as not to lie for thine own or any man's sake. 4. To avoid that Athenian fancy of telling news, specially evil, strange, or incredible. 5. To be no tale-bearer, Pro. 18. 8. Levit. 19 16. Pro. 26. 20. Ezek. 29. 2. Pro. 30. 10. Thirdly, let thy words be peaceable, charitable, not injurious, scurrilous, or biting: of the absent and the dead speak no evil: the peacemakers are God's sons, and blessed; what are they who exercise their dogged eloquence, in railing, backbiting, calumniating, slandering, defaming, jeering, and abusive words, to foment sedition and inflame quarrels? h Pro. 15. 4. A wholesome tongue is a tree of life: the i Pro 30. 26. law of kindness is in the tongue of the prudent, and sweetness in the tongue of the holy, Cant. 4. 11. but a flux of gall is in the froward lips, and k Psal. 64. 3● job 20. 12. they shoot out bitter words, and venomous speeches. It is extreme folly to seek revenge by injuring any man, (because herein thou l Neque enim qui audit, sed qui facit convitium miser est: ●um ●ocentes innocentibus in●uriam faciunt: illi patiu●●ur in●uriam qui facere se eredunt, Cypr. ●p. 3. most hurtest thyself, thou becoming guilty, and God a party against thee) or victory, or pacification by foul language: for first, if thou dost overcome, 'tis but the devil's victory, and therefore thy overthrow: and secondly, besides that, 'tis the most honourable and divine conquest, which is accomplished in virtue and sanctity; it is also the soft tongue which breaketh the bone, Prov. 25. 15. and more certainly appeaseth anger and contention, than the most rough language and stingle speeches: a provoking tongue cost many a man his life, as appeareth in the example of m Plutar. vit. Alexand. Clitus and the like. Where there is n lamb. 3. bitter envying and strife, the spirit is earthly, sensual, and devilish: the heavenly wisdom is peaceable and gentle, and so full of grace, winning comity, and affability. They that are Gods Children will o 1 Pet. 3. 9 not render evil for evil, or railing for railing, but blessing, being themselves thereof. Satan's children speak p jud. 8. 9 evil of all that are good, they spare not sacred dignities. And why do you rail at any? Say you with Ananias— q Acts 9 13. I have heard by many of this man, how much evil he hath done— Why know you not how r Multum in utranique partem crebrd fama montitur, ac tam de bonis mala, quam de malis bona, ●a'sorumore cencelebrat. Hier. l. 1. ep. 9 false fanie often is on both sides, condemning the good and justifying the evil? or you think he is evil whom you revile? First, I say, it belongeth to God alone to judge who is wicked: next, say, look home before thou pronounce, lest thou condemn thyself: how impious a presumption is it, to intrude s Dei est, n●sse reum, illius ferre sententiam: ●ace ●mus omnes homines. Optat. cont. Patmen l. 4. into God's tribunal, and to condemn others, thyself being guilty? what an hazard dost thou run in censuring, who t Cesset humans suspicio— quis sit peccator solus iudicet Deus, ibid.— quid in potestatem alienam irruis? quid temerarius Dei tribunal ascendis? & cum ipse sis reus, in alterum audes far sententiam? ib. lib 2. for aught thou canst know, censurest the elect, whom Christ hath acquitted? Suppose they are culpable, who doubteth but that the devil was so, yet the u jud. 8. 9 Archangel durst not charge him with any railing accusation; but only said, The Lord rebuke thee. A necessary document for these injurious times, wherein (as the old persecutors used) they put on us the skins of wolves, bears, and other hateful beasts, that their dogs may be easily incited to fall upon us: they make us monstrous, that the people may not only wonder at us, but destroy us. I only say, w Pro. 10. 18. he that uttereth slander is a fool, which, if thou (that art guilty hereof) art not too much 1. Seriously consider, with what company God arrangeth thee, 1 Cor. 6. 10. 1 Cor. 5. 11. 2. Think whether thou wouldst be a persecutor or not. Railing at the elect is such, Gal. 4. 29. Gen. 21. 9 and what difference whether thou x Jer. 18. 18. quid interest an gladio ferias, an linguâ percutias? Optat. ●supr l. 2. smite with the sword, or a kill tongue? 3. Consider thou that revilest another, whether thou couldst patiently bear the echo of thine own words: if not, if thou art indeed a Christian, do not that to another which thou wouldst not have him do to thee, Matth. 7. 12. 4. Take y ●avenè aut linguam aut aures habes prurientes, i e. nè aut ipse ali●● detrah●s, aut alios audias detrahentes, Hieron. l. 2. ep. 14. Nepotiano. heed of itching tongues or ears; that is, have no pleasure in slandering, or hearing slanders. 5. Avoid that senseless error of the vulgar; who think z Num meapeccata virtutes tuae sunt? Ibid ep. 3. Sabiniano's. other men's vices are their virtues: and that their reviling others, speaketh them just and holy, though in a Nulli detrahas, nec in eo te sanctum pute●, si caeteros laceres: accusamus saepe quod facimus▪ & contra nosmeti●sos 〈◊〉 in nostr● 〈◊〉 invehimur, ibid., ep. 15. censuring, they commonly inveigh against themselves, and are eloquent against their own faults; laying their own sins (as the false mother her dead child) in another's bosom. To those who are exercised under the strife of tongues, I offer these rules: 1. It is a principal artifice of Satan to scandal the saints, that he may thereby discourage others from imitation of their holiness: specially those that bear the ark of the covenant, the ministers of Christ, that thereby he may, through their persons, wound their doctrine: but be not discouraged; this is thy b Quod signum maioris gloriae est? omnes haeretici detestantur, & me pa●i persequuntur odio, ut qu●s gladiis nequeunt, voto interficiant. Ibid. l. 1. ep. 57 honour and conformity to the Prophets, and Christ whom the wicked persecuted. 2. Look not only on second causes, but consider God's justice: it may be he bad Shimei curse: hast thou not injured others, in unjust suspicions or censures? hast thou been tender of other reputations? if not, know by suffering the evil thou didst, that thou mayst repent, and repair the injured what possibly thou canst. 3. Make a good use of the railers' tongue: live more charily, and avoid all just occasions of suspicion: the best antidote against Scorpions is made of Scorpions: the best defence against railing tongues, is for fear of them to keep innocency, and live uprightly, c Vivendum rectè, tum propter plurima, tum his praecipuè causis, ut linguas mancipiorum contemnas, Juv. that thou mayst contemn base tongues. 4. In every calumny have d Ad cor semper proprium recurrendum: ut nullius nos ibi lingua implicet, ubi conscientia non accusat: quem enim conscientia defendit, & inter accusationem liber est, Greg▪ l. 6. ep. 14. & l. 8. ep 95. & l. 9 ep. 39 recourse to thine own heart: let that be thy sanctuary: in spite of the devil's malice, and all the impious tongues which his spirit moveth; he is a free and happy man whose conscience accuseth him not: God will once clear thine innocency: mean time fear not unjust calumnies: the railer is hated of all men, and at last his tongue becometh no slander. Fourthly let thy speech savour of meekness and humility: these are safe virtues and symptoms of wisdom: the proud insolent boaster is ever odious to prudent hearers; if not ridiculous: but meekness gaineth upon the affections, and so findeth rest to our souls. In the mouth of the foolish is a rod of pride, but the lips of the wise shall preserve them, Prov. 14. 3. Fiftly, let thy speech be religious and not profane: so shall thy tongue glorify its creator, and render him the tribute of so excellent a gift bestowed on thee. I say not that thou shouldest always speak of religion: there is an holy and religious negotiating, and acting the things of this world: there is a religious rejoicing and mirth: the holy Patriarches, Prophets, and Apostles, did not always speak of God and religion; they had business also with men, and must necessarily speak thereof▪ but they did so speak of those things, as in the presence of God; and so their lives were as a continual preaching; according to that pattern of Candour and sanctity which we read in their words and imitable actions: so frame thy life, and words, that they may be harmless, simple, and holy; habitually, not affected, sincere, saintlike, not dissembled: Beware of profane disputes, vain questions, and dangerous paradoxes (which any ways endanger the foundation of religion) abuse of God's sacred Word to jestings, and taking his name in vain; remember him who saith, he will not hold such guiltless. The habit of profane swearing (to many unhappy tongues) is like a diabeticall passion, wherein oaths fall from them while they think not on the●: Cursing is the language of reprobates, the bitterness of a malevolent heart overflowing the tongue: these vices as they are fearful sins, so dangerous symptoms of an impious soul: loathsome habits, such as could not become an heathen Mahometan, why any Christian should think them grateful, I could never understand. 8. Let thy study be in God's word, acquaint thee with his oracles, and make their language familiar to thee; so shalt thou find an holy savour in them beyond all excellency of the tongues of men: and if thou give thine heart sincerely to obey them, the holy Ghost will derive thence a sweet influence into thy tongue; and so season thy heart, that all the tempters suggestions shall be bitter to thee. 9 Lastly, because e Prov. 16. 1. even the answer of the tongue is from the Lord— f Exod. 4. 11. who made the mouth, pray him to heal thy natural corruptions, to sanctify thy heart and tongue, and watch thou over thyself, according to all these and the like rules. A Prayer. O Lord God, my helper and guide of my soul, to thee are all the fruits of my heart and lips, praise and thanksgiving most due: touch thou my tongue with a coal from thine altar, purge my sins, and take away mine iniquity: thou hast the key of David, which openeth, and none can shut; open my lips that my mouth may show forth thy praise: remove far from me vanities and lies, a deceitful tongue, bitterness, reviling, injurious, unpeaceable, profane, uncharitable, and all unhallowed speeches, which may any ways displease thy holy Majesty, or hurt my neighbour: heal the corrupt fountains of my soul: season them with true wisdom, and sanctity: cause thy word to dwell ● le●tifully in me: set a watch before the doors of my lips, that no corrupt communication may proceed thence, but that only which may relish of thy good spirit, administer grace unto the hearers, and give good example unto my brethren, to the advancement of thy kingdom, and the comfortable assurance of my conscience before thee, through Jesus Christ, our blessed Lord and Saviour. Amen. CHAP. XXII. Of external actions in general. §. 1. Whence good Actions are: How requisite: How regulated? §. 2. Rules concerning them. 1. THe Actions of men are the proceed and fruit of their thoughts: §. I. as we owe sanctimony to God, and our consciences within, so do we good example to our neighbour in things external: as Christ saith, a Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. 2. Good actions proceed from sound faith, without which they cannot be good, nor pleasing to God: for b Heb. 11. 6. whatsoever is not of faith, is sin: faith apprehending Christ to the justification of our person, maketh our works acceptable to him, so far as they are fruits of regeneration: and uniting us to Christ giveth us a capacity of his spirit sanctifying, and enabling us in some measure to overcome sin, and do that which is holy in his sight: therefore the Scripture saith, c jam. 2. Show me thy faith by thy works; which yet saith also, a man is d Rome 3. 28. Gal. 3. 9, 11. justified by faith only, without the works of the Law. 3. Though the best of our works cannot justify us before God, (because they are imperfect) yet are they never severed from true faith: and they are the e Via regninon causa regnandi, Bern. way to God's kingdom, though they cannot be the cause of our arrival there: therefore to the young man's quaere who would be justified by works, Christ answereth, f Mat. 19 16. Keep the Commandments. (thus he convinced him who had not yet learned the righteousness of faith, which saith, Believe, and thou shalt be saved) Thereby showing, that yet he wanted something, who excelled many men in most things, and therefore must seek salvation in something else; that is, by faith: as also that the way to heaven is only by sanctity: this is a condition, not the cause of our salvation: we can never be saved for it, (because our best is imperfect) nor without it; because we owe our best endeavours to God's honour. 4. It is not enough to intend, or speak good: Satan is contented either that men should draw near unto God with their lips, if their hearts he far off; or that they speak well, if they will do evil. Words at best are but feminine virtues, works are masculine: of these the spiritual Pharaoh giveth charge, to smother them: but we g Cupimus verba in oper● convertere, & non diceresancta sed facere. Hi●ron. l. 1. ●p. 34. desire to convert our words into actions, and h Non eloquimur magna sed vivimus. Minuc. Fel Octau. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Mart. ad Graec. cohortat. not only to speak, but to do holy things. 5. Actions humane, natural, or civil, are no otherways here concerned, then as they are in order to the moral, and so regulated by the Law, and holy Word of God, in the affirmative or negative precepts, which is the only rule of all our moral actions toward God or man: neither example of others, prescription, universality of consent, nor commands of men, may carry us against the express word of God: these have place only in those things which Gods law alloweth, commandeth, or leaveth arbitrary. Concerning thy actions in general, these Rules are to be held: 1. Neither propose, nor do any thing evil or unjust, §. II. for any worldly gains, honours, or pleasures: because it is an undeniable loss, i Mat. 16. 26. to get the world with the loss of thy soul: what can secular honours advantage thee, when God condemneth thee? when all the world cryeth thee up, when opinion of the multitude canonizeth thee for a Saint, or applaud thy actions ( k Acts 12. 22, 23. as the people Herod's speech) for more than humane: God's Angel may smite thee, and the worms destroy thee. What are pleasures? in their birth they look toward a precipitate end; and the change of this scene serveth only to aggravate the misery: Dives heard in hell, l Luk. 16. 25. Son remember thou receivedst good things: present remembrances of pleasures past embittereth the torments. 2. Make God's Law thy counsellors in all things: weigh all thy purposes hereby, before thou ●ut any thing in execution, resolving to do nothing but that, which is there permitted or agreeth thereto. David could not enterprise before he had consulted God's oracles: not the very heathens but would send for the doubtful Effataes of their priests. When the word of God is our rule, we will not set up strange gods in our hearts, as they do, who adore their own inventions, in will-worship, and voluntary religion; wherein all, even the most zealous and painful actions, as pilgrimages, superstitious fasts, foolish penance, and idolatrous oblations, or costly dedications, shall be rejected, with a m Isai. 1. Who required this at your hands? The Lord will not be pleased with thousands of rams, or ten thousand rivers of oil: for (saith the Prophet) n Mich. 6, 7, 8 he hath showed thee O man, what is good, and what the Lord requireth of thee. In religious acts (as we have noted) God left not Israël to their own wills in the least things, but commanded, o Heb. 8. 5. See thou make all things according to the pattern showed thee in the mount. Also when God's word is our rule, we will neither lay snares upon our own consciences, placing religion in those things which God hath left indifferent, (as they who p 1 Tim. 4. 3. prohibited certain meats, or marriage—) nor will we dispense with that word in any one point; for, by any humane authority pretended, or pressed to the contrary. 3. In all thy actions and designs before thou enterprise, CHAP I. §. 1. duly and seriously consider the end thereof; that is, (as we have noted) like the rudder in the ship, though i● come last, it directeth q Proram puppimque. first and last: look before thee, and consider what must be the end: r Deut 32. 29 O that they were wise (saith the Lord) that they understood this, that they would consider their later end: so shalt thou at once and ever conclude of all sinful actions with the Apostle— s Rome 6. 21. The end of those things is death. 4. In all thy actions set thyself ever in the presence of God: so did David profess, Psal. 16. 8. ever remember that thou art in his sight, and that nothing thou dost or thinkest can be hid from him: neither solitude nor darkness can veil thee, Psal. 139. 11, etc. 5. In all that thou dost, be sure to hold the rule of charity: for that t Rom. 13. 10 is the fulfilling of the Law: this is u Gal. 5. 22. the fruit of God's Spirit: w 1 Cor. 16. 14. let all things be done in charity: there can be nothing acceptable to God which doth not hold this. 6. In all religious well designed acts, be what thou seemest: the hypocrite doth but personate, act and counterfeit the saint: he seemeth good, but is doubly impious: as the Orator said of the x Similes non iidem fori● non cognosce● bantur, at domi: non ab alienis at ab suis, Cic. Aca. q l 4. Servilii, which were very like, but not the same: so like, that they were not distinguished abroad, at home they were: not of strangers, by their own they were. When the hypocrite hath deceived other men, he never can beguile his own conscience: be thou therefore just and sincere in thy deportment before God and man. 7. Do nothing to others, which thou wouldst not have done to thee: 'tis Christ's rule, and y Mat. 7. 12. the sum of the law and the Prophets, concerning our duty in the second Table. 8. Do nothing whereof thou must (at best) bitterly repent thee: when the Philosopher had a great price of folly set him, he answered, I will not buy repentance so dear. 9 Do nothing against thy conscience for fear or favour of men: esteem a good testimony thereof before all treasure: in some things we sin all, but blessed are they that z Rom. 14. 22. condemn not themselves in those things they know. 10. In every undertaking, pray God to direct, counsel, and bless thee: a Phil. 4. 6. in every thing by prayer and supplication let your requests be made known unto God: he is unworthy to be blessed in his works, who will not acknowledge God's providence in ask the same. A Prayer for direction in all our actions. MOst merciful Father, who hast promised that if the wicked turn from his sins that he hath committed, and do that which is lawful and right, he shall live, and his transgressions shall not be mentioned unto him; in humble acknowledgement of our many sins, the equity of thy judgements to give us over to our own unhappy ways, who have so long refused to be guided by thy holy word, and our own helpless impotency to stay ourselves, turn unto thee, or set ourselves in any good way to serve and please thee; we pray thee for Christ Jesus sake to pardon all our misdeeds, and to vouchsafe to lead us in thy paths, and the way thou wouldst have us to walk in: we have long gone astray, like lost sheep; and thou best knowest, O our God, how dangerous Satan's snares are to us, how many the distractions of a beguiling world? how frail and infirm sinful flesh and blood? and how many our errors? But, O Lord, thy wisdom cannot err; therefore renouncing our own guidance, we render ourselves into thy gracious hands, humbly beseeching thee, who freely givest wisdom to all that ask, and upbraidest no man; hold thou up our goings in thy paths, that we fail not, direct all our ways that we neither decline to the right hand nor to the lest to offend thee: Give us the shield of our salvation, and let thy right hand uphold us: O thou that hearest the prayers of them that call upon thee, hear us, for our souls wait on thee: direct and guide us, keep us and counsel us in all our actions, that we may neither do nor design any thing, but that which is pleasing to thee, and which thou wilt bless unto us: that we may walk unblamably and prudently toward all men, and holily before thee: that in all our actions we may glorify thee: that we may adorn the Gospel of Christ by our holy conversations, give good example to our neighbours, and stop the mouths of all malicious adversaries; so that when these days of sin are ended, we shall rest from our labours, we may enter into that promised rest which remaineth for thy people, where shall be no more sin, error, nor curse: hear us, O Lord, in these and all other things necessary for our bodies or souls, for Jesus Christ his sake. Amen. CHAP. XXIII. Of the government of Families, the duties of Masters and Servants, Husbands and Wives, Parents and Children. §. 1. Of a Family. §. 2. Duties of Masters. §. 3. Duties of a Servant. §. 4. Motives to their duty. 1. We have spoken of actions in general, and come now to the particular; falling under domestic relations of Master and Servant, Man and Wife, Parents and Children: Duties of Public Persons are without the verge of my present purpose. 2. A Family is an epitome and sum of a Commonwealth, a A City is no other than an assembly of many houshold● & houses together, Plut. Ar. & Cato. which consisteth of several families, as the ocean of drops: therefore he meriteth well of the state, who well administereth his own family, as he deserveth punishment who doth the contrary. A good Patriot equally solicitous for the state, and family, is a rare jewel; but more rare (though of less worth) is an Aristides, blame-worthy in this; that in his justice and care for the Republic, he was so unjust to, and careless for his own family, that leaving them to the public charity, he b P●upertate suâ iustitiam quoque infamem fecit. vid. Plue q supr. Psal. 1●8. dishonoured virtue with his poverty, and herein his policy was lame. 3. Some have distributed the family into three parts: the first commandeth as Master: the second commandeth, but not in chief; as the good vine, not on the top, but sides of the house: the third are auxiliar; only obeying, as children and servants. 4. Now though this be the order, and order so necessary, that without it no society of man can subsist; yet must it be with that sanctity and equity, that the God of order may be known to govern, though man administer; and with that lenity, and candour of command, and willing reverence in obeying, that all may seem managed with love, not fear; familiarity rather then rigid and imperious severity; for which I suppose the ancient Latins comprised all three orders under the name of Familiares. 5. God in his abundant mercy, as he hath not been sparing to reveal his will for our salvation; so neither in any thing which concerneth our present comfort and well being: his word is a full store-house of spiritual consolations, and directions of the outward man; c 2 Tim. 3. able to make him wise to salvation. There is no condition of man, no state of life, which hath not directions here laid down: from the King to the poor Master of the cottage, from imperial Potentates, to poor Vassals; here are precepts and counsels, which being religiously observed, will make a man happy in any estate. The duty of a Master of a Family is reducible to these heads: 1. That he care and provide for his family: §. II. otherwise he denieth the faith, and is d 1 Tim. 5. 8. worse than an infidel. Carelessness and sloth are the mother and nurse of misery and confusion. See Pro. 20. 4. Pro 2. 24, 27. Pro 18. 9 Pro 21. 25. Eccles 10. 18. Pro. 24. 30, 31, 34. Destruction of many noble families hath been through prodigality, vain profusion in diet, apparel, building, e Pro. 20. 16. Pro. 27. 13. suretyship, and the like. 2. That he instruct his family in the fear God, and exercises of true religion; as f Gen. 18. 19 Abraham did: as those who call them together to prayer, reading and hearing some portion of holy Scripture, singing Psalms, repetition, and giving an account what they have learned from the public ministry of God's Word: catechising and instructing them at all convenient times at home, and seeing them presented to the public ministry. g Psal. 101. 6, 7. Mine eyes (said David) shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way shall serve me; he that worketh deceit shall not dwell in mine house: he that telleth lies shall not tarry in my sight. Reason itself easily concludeth, that thou shouldst h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. teach thy servants to serve God first, that they may conscionably serve thee. But canst thou think that he will be faithful to thee, who is perfidious to God? It was i Quomodo fidem Imporatori praestabunt inviolaram, qui D●osunt persidi? Euseb Constantine's rule, when (as by Jehu's stratagem) he informed himself which of his courtiers were God's servants, and which idolaters; that he might banish these, and encourage the other. Canst thou think that thou oughtest to have better servants than God? Know this, that sin is a cursed lepro●ie in an house, bringing God's anger and many plagues upon it. Now whereas example is indeed the most powerful Rhetoric, the only way to teach, is to do that which thou wouldst have another learn; be sure that thou who art a master of a family, give no ill example in thy house: if thy servants see the impious, profane, profuse, drunken, or lazy, they will imitate thee: as thou servest God, so will they thee. If thy servant knoweth any evil of thee, he can keep thee in awe, and so thy worst enemies may be they of thine own house, therefore the wise man saith, k Eccl. 32. 22 Beware of thine own children. 3. That l Ephes. 6. 9 he do unto his servants that which is equal; considering the impartiality of God's judgement, moderately commanding; not overburdening them with labours; remembering that they are men, not beasts, (to whom men ought to be merciful, as their fellow creatures) not threatening or afflicting them with cruelty, beating, maiming, or wounding. God cautioned that the Hebrew servant m Exod. 21. 2, 26, 27. should after six years' service be manumissed and set free: and so in case of maiming. It is folly to create contempt by too much familiarity: and it is impiety to contemn him that is Christ's freeman, bought with the sameprice, and heir of the same kingdom of heaven with thee▪ and what knowest thou but that God hath appointed thy servant to save thy life (as n 2 King. 5. a captive maid did for Naaman) or thy soul? When Antigonus saw his son cruelly entreating a servant, he said, knowest not thou, O Son, that our kingdom is but a glorious servitude? And Demonax in like case said, Leave beating him, lest thou become like thy servant: such are humane conditions: slaves have become masters, and great Lords servants; (but to serve passion, is the worst slavery) hereof Croesus, Darius, Samson, Adonibezek, Manasses, and many others have been examples. Be thou not therefore o Eccl. 4. 30. as a lion in thine own house, nor frantic among thy servants: let them love thee rather than fear thee. 4. p Leu. 19 13. Let not thy hirelings wages remain with thee: neither be thou rash upon every frivolous occasion to change servants: remember that a faithful servant is a jewel, not always to be purchased: nor may we be too impatient of some failings, who each day beg God's pardon for ours, q Mat. 6. 12. with condition of forgiving others: be not fond to keep a fugitive Onesimus, or any servant against his will: Diogenes was so far right, when they persuaded him to pursue his Manes, 'Twere a shame (said he) that Manes should be able to live without Diogenes, and that Diogenes should not be able to live without Manes. If a true servant be not willing to go from thee, leave him not destitute: r Eccls ●. 21. let thy soul love a good servant, and desraud him not of liberty. The duty of a Servant may be understood in these and the like rules. 1. s Eph 6. 5. Col. 3. 22. Servants be obedient to them that are your Masters— with fear and trembling, §. III. in singleness of heart, as unto Christ— in all things, which are subordinate to God's commands; otherwise God must be obeyed and not man: ( t 1 Sam. 28 7. Saul's servants who sought him a witch, and u 1 Sam. 22. 18 killed the Priests at his command, sinned: so did w 2 Sam. 11. 4 15, &. David's, who fetched him Bathsheba; and Joab, who betrayed Vriah to the enemy; so did those x 1 King. 21. Elders, who obeyed Jezabel against Naboth; so did y 2 King. 16. 11. Vriah the Priest, in making an altar according to the pattern from Damaseus; so did z Mark 16. 17. Herod's servants, in beheading John) the good servant must not obey only with a Col 3. 22. eie-service, as men-pleasers, but in singienesse of heart, fearing God: to a good man, God is ever, and every where a present law. b Gen. 39 9 How can I do this great wickedness, and sin against God? said conscientious Joseph. To this rule appertaineth that which the Apostle saith, Tit. 2. 9 Exhort servants to be obedient— not purloining, but showing good fidelity— to do according to their trust; as c Gen. 24. 10, 12. Abraham's servant did: as d Gen 39 8. Joseph, and as e 2 Sam 15. 15. David's servants: as also that they may not be given to prating, and divulging the secrets of their Master's family: nor for fear or favour concealing their Master's dangers, injuries, or disadvantages from them. 2. f 1 Tim. 6. 1. Let servants count their Masters worthy of all honour, that they despise them not: and this subjection must be given not only to the good and gentle, but also to the froward, 1 Pet. 2. 18. To this appertaineth that they be neither flatterers nor backbiters of their Masters: that they forget not their duty, but keep that distance which may preserve a due reverence; which is indeed a servants honour, contrary to that rustic procacity, which speaketh them base and unmannerly. 3. That servants be true, hating lying, lest Gehazie's curse fall on them. g Psal. 101. David would entertain no liar in his family. 4. That they be docible and ingenious, modest, willing in meekness to learn and obey their Master's wills: an ignorant servant is troublesome, but a proud and immorigerous intolerable. 5. That they be not slothful and negligent. 6. That they be not quarrelsome, or contentious, or unjust accusers of their fellows. 7. That they be not murmurers, or querulous persons, or rude answerers again. Tit. 2. 2. 8. That they be not hearkners after their Master's counsels, too full of eyes, or busy inquisitors into those things which are above the sphere of their duty: it is many times a servants wisdom, not to know, what he knoweth. 9 That they be not given to drunkenness, riot, intemperance, luxury, or subject to passion: he that will be a good servant to others, must first be his own master. The Motives hereto are: 1. God's express command, §. IV. Colos. 3. 22. Ephes. 6. 5, etc. where that moveth not, I know not what can. Obedience to thy Master is showing thyself a servant of Christ, and doing the will of God, Eph. 6. 6. 2. This adorneth the doctrine of God, Tit. 2. 10. 3. Therefore the grace of God hath appeared to all men, bond and free, Tit. 2. 11. 4. If servants be faithful they shall receive the reward of the Lord, Col. 3. 24. 5. He that doth wrong to his Master, shall receive the like, God will revenge it, Col. 3. 25. 6. A false and treacherous servant is odious to God and man, commonly branded with an indelible note of infamy, as an unthankful deceiver of trust. 7. The name of God and his doctrine are blasphemed by that servant, who, professing to be a Christian, is false, injurious, or unprofitable to his Master; because that sacred profession is not to him a spur to duty, but a cloak of hypocrisy. After reading some of the Psalms, and a Chapter of the Old or New Testament to thy Family, use this or the like Prayer. A short Morning Prayer with a Family. O Almighty God, and most merciful Father, we render thee all humble and hearty thanks, as for all thy mercies and favours temporal and eternal, from time to time bestowed upon us: so particularly for thy gracious preservation of us this night past, beseeching thee to give us also a prudent and holy use of this favour, to thy glory, the good example of our brethren, and the assurance of our consciences before thee. And as thou hast been pleased to bring us safe to the beginning of this ●lay, so we pray thee, holy Father to continue thy providence and thy mer●y to us therein: keep us safe in bodies, souls, and all that thou hast given us: bless us in our several labours and endeavours: let thy blessing be upon all that which thou hast given us for our use and comfort: make thy creatures good and successful to us: direct us in that way wherein thou wouldst have us walk, that being counselled and guided by thy good spirit which cannot err, we may in all that which we speak or d●, keep the testimony of a good conscience, doing and saying that only which is pleasing in thy sight, and walking prudently and unblamably toward all men, and holily and sincerely before thee our allseeing God. Let not our hearts decline to any evil ways, but give us grace ever, and in every undertaking to remember our ends, wherein we must give a strict account of all our actions, words, and thoughts; and seriously to consider, that for aught we know, this day may be our last: so framing our lives and conversations, that at our last hour which thy providence hath set every one of us, we may be found busied in a faithful watch, as careful servants continually expecting the coming of our Lord: that we may with our Lord Jesus, on whom we have believed, enter into that joy which thou hast prepared for all them who love and lo●ke for his coming. These, and all other things which thou knowest more needful for ●s, we beg at thy merciful hands for Jesus Christ his sake, in that holy and perfect form, which himself hath taught us, saying. Our Father which art in heaven: hallowed be thy name, etc. The grace of our Lord Jesus Christ, the love of God the Father, and the most comfortable fellowship of God the holy Ghost be with us all, to direct, guide, and keep us this day, and evermore. Amen. Another Morning Prayer for a Family. O Lord God, merciful, long-suffering, abundant in goodness and truth, keeping mercy for thousands, forgiving transgression and sin, unto the penitent, but not acquitting the guilty and obstinate sinner: we thy poor servants through thy mercy sparing us, this day appearing before thee; humbly acknowledge ourselves to be most vile and loathsome in thy sight, not only in respect of our original corruption which we have brought into the world with us, but also for our actual sins▪ which we have multiplied beyond all weight and number: thou art a God of pure eyes and inviolable justice; how shall we appear before thee, who cannot stand in the judgement of our own consciences? Lord, what have we more than the hearty acknowledgement of our own unworthiness to present thee? How can we hope to prevent the curse which goeth forth over the face of the earth, to cut off on this side and that, 〈◊〉 afflict families and nations with sorrows and destructions, but only by condemning ourselves, and flying from thy justice to thy mercy? our sin● are great and grievous; but, O merciful God, where sin and misery abound, thy grace doth more abound: and where none are able to satisfy thy justice, the greatness of the debt can make no difference, whether 500 or 50, when neither hath to pay, thy mercy equally closeth an unequal account, in a free forgiveness of both. Seeing the● for this end thou hast opened the treasures of thy mercy in Christ Jesus coming into the world to save sinners, we humbly and confidently acknowledge, that of those sinners we are chief: Lord, thou knowest there is salvation in none other, look not therefore on that which we have done, or can perform, but on that which he hath done and suffered for us: we are indeed subject to the curse, for that we many ways transgress thy holy laws, but therefore was thy holy Jesus made a curse for us, that he might redeem us from the curse of the Law, that the blessing might come on us through him in our being made heirs thereof, and receiving the promise of the spirit, the earnest and seal of our redemption through faith. We condemn ourselves, that Christ may justify us, that we may be found in him, not appearing in our own righteousness, which is at best, but as a soon vanishing morning cloud, and in the severity of thy judgement, as a silthy polluted garment, in which we could expect no other sentence, then, Depart ye cursed into everlasting fire: therefore we renounce ourselves, that we may be clothed with his righteousness, which is by faith in him; that we may know him, and feel in our souls and consciences the comfortable power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death, in the mortification of all those corrupt and sinful affections, which continually resist the working of thy regenerating spirit in us. O Lord our God, being deeply sensible of our own disability to save or help ourselves, we ●ast all our care and confidence of present protection, preservation, and future salvation on the merits of thy son Christ Jesus, in assurance that thou art faithful who hast promised, as by him to save us, so through him to hear and help us in all our wants and distresses: O Lord God of truth and mercy, who hast commanded us to ask, and promised to grant; accept our obedience and confidence in ask, and according to thy truth grant our requests in forgiving all our sins, and giving us all those blessings which thou knowest needful for us, that we may serve thee cheerfully: sanctify our bodies and souls to thy service, that in them both we may cleave to thee, please thee, and rest assured by the testimony of thy holy spirit, and the powerful working thereof in us, that thou hast sanctified, called, and elected us to life everlasting: Lord give us experience of thy truth which never failed; give us lively and justifying faith, to apprehend Christ Jesus and all his merits: give us perseverance therein, that no trials of life or death may ever separate us from thy love, nor any powers of hell be able to overthrow our confidence therein. And now, O Lord our God, who makest the out-going of the morning and evening to praise thee; we humbly thank thee, as for all thy mercies and favours spiritual and temporal continually poured out upon us, in our election, creation, redemption, calling from the kingdom of darkness▪ our sanctification & preservation from daily imminent dangers of body and soul, our liberty, peace, health, and all those temporal necessaries, for the comfort & sustenance of us and ours, which thy fatherly providence hath bestowed upon us, so also for that it hath pleased thee to preserve us this night passed from the powers of darkness, terrors of night, and all the ovils thereof: Lord continue thy mercy to us safely brought to the beginning of this day: the day is thine, the night also is thine▪ thou hast prepared the light and the sunn●: O Lord our refuge, let no evil befall us this day: let not any plague come near our dwelling: give thine Angels charge over us to keep us in all our ways, that we may in nothing displease thee: as thou hast put away the late darkness which covered the face of the earth and waters, by the comfortable appearance of this great light which thou madest to govern the day, that men may follow their several labours therein, so blessed Father of lights, cause the sun of righteousness Christ Jesus to arise on every one of our hearts, thence to chase away the remainders of ignorance, darkness of mind and unbelief, to open our eyes that we sleep not in death: to enlighten us with a sound knowledge of all the mysteries of eternal life and salvation, that we may arise▪ and shake off the dangerous security in sin, and conscionably walk with thee, who hast called us to thy kingdom, that we may please thee, being fruitful in every good work, increasing in the knowledge of thee, strengthened to all patience and long suffering, with joyfulness and thankfulness, for that thou hast made us partakers of the inheritance of thy saints in light: that we may walk worthy of the vocation wherewith we are called, with all holiness and meekness, love and charity toward all men, endeavouring to keep the unity of the spirit in the b●nd of peace: so labouring in our several callings, as being ever careful first to seek thy kingdom and the righteousness thereof, in assurance that so all temporal necessaries shall be▪ administered unto us, in all our endeavours expecting the blessing from thee, without which, it is but lost labour to rise early, late take rest, eat the bread of carefulness, and deprive our souls of ease. Bless all the creatures to us this day, make them good and prosperous unto us: direct us so, in all our thoughts, words, and actions, that we may glorify thee, preserve a good conscience, and give an example of holiness to those with whom we converse, that in nothing the truth of religion with which thou hast blessed us, be evil spoken of through our failings; but that we may by our integrity stop the mouths of all adversaries, and adorn the Gospel by walking unblamably toward all men, and sincerely before thee; ever remembering, that of all our thoughts, words, and actions, we must give a strict & inevitable account at the dreadful day of judgement, now kept from the knowledge of all men, that they may every day live as if it were their last, keeping a constant and careful watch in expectation of that hour which shall come like a thief in the night, wherein thou wilt assuredly bring to light things hid in darkness, and make the counsels of all hearts manifest, judging every man according to his works. Neither pray we for ourselves only, but we also beseech thee for thy whole Church, and all thy distressed servants, whether their afflictions be in body, mind, or estate: comfort now, and in thy good time enlarge all prisoners and captives, which suffer for, or with the testimony of a good conscience: Lord God of all consolation, assure them that when thy will and work is done in them, thou wilt show thyself their gracious deliverer and comforter. Lastly, we pray thee, O Father of mercy, bless this family, wherein by thy providence we are: bless us all from the first to the last, with all those whom thou hast made near unto us: prosper us, O Lord, and our endeavours upon us: feed us with bread of our stature, that which thou knowest necessary and convenient for us: give us a faithful dependence upon thy fatherly hand, which never leaveth them destitute who trust in thee: give us a prudent, holy, and thankful use of all those good things which thou hast bestowed upon us, that thou mayst be pleased to continue thy mercy and providence over us: give us contented minds, free from covetousness and distracting cares, in assurance that thou wilt never forsake us: and, good Lord, as thou art pleased to add this day to our transitory lives, so add that grace to this day, which may direct and guide every one of us in our bodies and souls, that we may spend it, and the remainder of our days, to thy glory and the comfortable assurance of our consciences before thee; so that having our present conversation in heaven, and walking with thee in sincerity of heart, when these fleeting days are ended, we may live with thee in thy kingdom of glory, through Jesus Christ our Lord. Amen. A Short Evening Prayer▪ O Lord God, we humbly pray thee for Christ Jesus sake, to pardon all our sins and failings in our duties this day: strengthen our faiths, unto our ends, and in our ends: Suffer us not for any trials to fall from thee, neither lay thou more upon us than thou wilt make us able to bear cheerfully: create clean hearts in us, renew right spirits: mortify all our corrupt affections, subdue and subject them all to thy holy will and pleasure: enable us daily more carefully and holily to serve thee: so that the nearer we draw unto our deaths, the more confidently we may rest assured of immortality, and eternal life in the world to come: assist us with a measure of thy grace proportionable to our trials, so that at our last hour, against all the fears and terrors, pains and sorrows of death, we may be enabled to render up our souls into thy gracious hands, in full assurance of thy mercy and our redemption and salvation in Jesus Christ. Bless the universal Church, specially that part thereof in Great Britan and Ireland: let thy blessing and mercy rest on this family, from the first to the last. Keep us bodies and souls: forgive all our sins: let our sleep be refreshing and comfortable this night: grant us grace to plant all our confidence in thee, that we may love thee, fear thee, and rest in thee, assured of thy gracious protection, whose providence sleepeth not: into thy hands, O Lord, we commend, and commit ourselves, bodies and souls, all that we have, and are, sleeping, waking, living, and dying, let us be ever thine, through Jesus Christ our Lord and blessed Saviour. AMEN. An Evening Prayer for a Family, more enlarged. O Lord God, great and glorious, who hast made the heavens thy throne, and the earth thy footstool, God of justice and mercy: terrible in thy wrath against obstinate sinners, but long-suffering and of great mercy to them who with sincere hearts can seek thee and thy saving health: our miseries compel us, and thine own gracious mercy inviteth us wretched creatures to call upon thee in the day of trouble: But, O Lord, thou art a God of pure eyes and canst not behold iniquity and wickedness, in which, as we are conceived and born the children of wrath & disobedience, so have we continually walked therein: and wherewithal shall we now come before our Lord, and how ourselves before the high God? a thousand burnt-offerings, and ten thousand rivers of oil cannot satisfy an infinite justice for the sin of one soul: and we are a sinful nation, a people laden with iniquity; we have forsaken the covenants of our God, and provoked the holy one of Israel to anger: we have gone backward and revolted more and more: from the sole of the foot unto the head there is no soundness in us, but dangerous wounds, bruises, and putrifying sores, ripe for the lancet of thy judgements: so that we deserve to have this good land laid waste, that we who have forsaken thee, should as thou hast threatened, be consumed with the sword, famine and pestilence, until this numerous people be le●t as a cottage in vineyard, a besieged city, like Sodom and Gomorrha, sad monuments of the fire of thine indignation: that thou shouldst take no delight in us▪ when we tread in thy courts, and appear before thee with petitions for mercy; but that our oblations of praise and incense of prayers should be abomination, and our solemn assemblies a trouble and weariness unto thee; that when we spread forth our hands, and make many prayers with strong cries, thou shouldst hide away thy face from our miseries, and stop thine ears to our cries, as we have done ours to those gracious conditions of mercy which thou hast continually offered us by thy Prophets, whom thou sentest to warn us, that we might retur from our vain and unprofitable ways, and not die: we humbly acknowledge, that such are we, that the severest curses of the law, and all the judgements sealed up therein, are due to us: confusion and helpless destruction in this present wo●●d, and unspeakable torments in hell fire in the eternity to come. And now whereas we must all appear before thy judgement seat, what shall we plead before thee, O thou great and just judge of all the world? what can we, but guilty? what shall we say unto thee, O merciful preserver of men? what can we more, then be merciful unto us, for our Lord Jesus sake? We know, O Lord, that we neither do, nor can deserve any favour at thy gracious hands, whom we have so often and so wilfully provoked to show thy justice on our sins: but therefore didst thou give thy son Christ Jesus, that his merits might satisfy for us: we condemn ourselves that thou mayst spare us for his sake, who died not in vain. O Lord, though our iniquities testify against us, deal with us according to thy name: we have sinned against thee, O thou hope of Israel, and the saviour thereof in the time of trouble: we acknowledge our sins are for greatness, unmeasurable, and for multitude innumerable; but (as is the price of our redemption) so are thy mercies infinite: abhor us not for thine own mercy sake: thou art our strength and refuge in the day of affliction; correct us not in thine anger, chasten us not in thy heavy displeasure; but heal us, that we may be saved: Lord, though we have many ways failed, yet thou knowest all things, thou knowest that the desire of our soul is to thy name, and to the remembrance of thee: through thine own grace giving us that desire, we would, above all things in the world, become so holy, that we might no more displease thee: O our God, who only canst, make us holy and unblameable: give us ability to do that which thou hast given us grace to desire: thou hast caused us to put our confidence in thee, O God, who canst not deceive trust, let us not be disappointed of our hope: restrain not from us thy zeal, thy strength, and the multitude of thy mercies and compassions: O Lord our God, if thou wilt, thou canst make us clean: cleanse us from all our iniquities, that we may put away the wickedness of our doings from before thine eyes, that we may indeed cease to do evil, and learn to do well, that thou mayest make our scarlet sins (twice died, in original and actual guilt) white as snow in Salmon; that we may consent and obey, and so enjoy the good things of this land, and not be devoured by the sword, as we are this day for our transgressions. Though we deserve that the fire of thine anger should consume us as the stubble, that our root should be as rottenness, and that our blossom, when we hope, should go up as the dust, until our cities become desolate, and our houses without a man, because we have cast away the law of the Lord of hosts: yet, O Lord, unto thee belongeth mercy, and the issues from death, though thou hast been terrible in thy works, laid afflictions upon our loins, and broken our land, yet heal the breaches thereof: though thou hast caused us to drink of the wine of astonishment in thy sore displeasure, and made us examples of thy just judgements, yet turn again unto us, and make us instances of thy mercy, that sinners may in our story read that which may make them afraid to sin, and confident of thy mercy, in their unfeigned repentance: remember thy mercy which hath been ever of old: before all times thou electedst us; at the beginning of time thou createdst us to thine own holy image: in the fullness of time, thou gavest thy holy son Jesus to death for our redemption: Lord cast not that away, which thou hast purchased at so dear a rate: we know thy mercy faileth not, thou art ever the same, not like man, that thou shouldst repent thee, as mistaken in thy choice, or defeated in thy counsels: O Lord our God, accomplish thine own election in us: thou hast given us thy son jesus, how shouldst thou not also with him, give us all things needful for us? thou hast for his sake acquitted us from eternal condemnation, how shouldst thou not also spare us and deliver us in the temporal? 'Tis little, O bountiful God, which we beg at thy merciful hands for our present relief, to that which thou freely gavest us, before we could ask: nor is it because we have none to stand up in the gap for us, that thy wrath is not yet appeased, seeing thy Christ, our faithful high Priest, sitteth at thy right hand, making intercession for us: O Lord, for his sake be reconciled to us, deny not our requests, hear and help us: establish thy free covenant and mercy with us: strengthen, O God, that which thou hast wrought for us, and our fathers, when thou deliveredst us from the powers of darkness, and taking us to be thy people, didst translate us into the kingdom of thy dear son: establish the truth, sincerity of religion, unity of hearts, and abundance of peace, which thou then gavest us: forgive the sins of thy people, turn our hearts unto thee, from the first unto the last, give us unfeigned repentance, and humiliation under thy mighty hand, that thou mayst spare us; and grace to forsake all our evil ways, that thine anger may cease from us: give us patience to bear thy fatherly corrections, who hast with so much patience born with our iniquities. Bless thy Church universal with truth and unity, show thy mercy on her distressed: thou hast hid thy face from us and consumed us, because of our jniquities; but, Lord, remember them not for ever: appoint now unto them that mourn in Zion: give them beauty for ashes: the oil of joy for mourning, and the garment of praise for the spirit of heaviness: comfort her waste places, make her wilderness like Eden, and her desert like the garden of the Lord: give her joy and gladness, and let the voice of thanksgiving and melody be heard in her again. Bless that part thereof which thy right hand hath planted in great Britan and Ireland; bless this family and every part thereof: forgive us all our sins, sanctify our bodies and souls to thy service: give us that blessed peace of conscience which the world can neither give nor take away; give us assurance of our justification in Christ Jesus: fill us with fruits of righteousness, that we may not foolishly sleeve without oil in our lamps, because we know not whether the day now spent shall be our last: when we sleep, let thy providence which watcheth over all thine, preserve us from the powers of darkness, perplexing fantasies, and troublesome dreams; that 〈◊〉 may rest in thee, and being refreshed, rise again to glorify thee in our several places and callings, through Jesus Christ our Lord and only Saviour. Amen. CHAP. XXIV. Of Marriage; and the duties thereof. §. 1. Of Marriage; the institution, end and fruits thereof. §. 2. Of choice in general, and particular; who are to be avoided. §. 3. Duties of the Married, mutual and peculiar. §. 4. Advice to the widow. 1. MArriage is the conjunction of one man with one woman, according to the laws of God and man, in the holy indissoluble band of Wedlock, whereby they become one flesh: I say of one man with one woman: for so God made them at first, and so appointed from the beginning. See Matth. 19 4, etc. so that plurality of wives or husbands at once, is adultery; though when either party dyeth, the survivor a Rom. 7. 2, 3. is free to marry, in the Lord; according to the laws of God, who saith, b 1 Cor. 7 2. Let every man have his own wife, and every woman her own husband— and the c Rom. 7. 2. wife is bound by the law to her husband, so long as he liveth. d Heb. 13 4. Marriage is honourable in all, and the bed undefiled: forbidding to marry is the doctrine of devils, who labour to pervert the order and institution of God, to corrupt and dishonour the fountain of humane propagation, with impure and wand'ring lusts. And also according to the laws of man; which being grounded on God's law, necessarily bind all men thereto subject, as cautioning against emergent inconveniences, with relation to times, places, and persons; as where they bind to publish the sponsals or contracts, to prevent marriage without consent of parents and governors: or where they limit to certain hours in the face of the congregation, etc. to avoid clandestine marriages, or incontinent living, under pretence of marriage: next I say, it is an holy and indissoluble band: holy; for whatsoever is not so, in respect of the persons capacity and fitness, the end and use thereof is neither lawful before God nor man: and I say indissoluble: for e Eph. 5. 31. 1 Cor. 6. 16. they two become one flesh, partners of one condition in weal and woe: whence they call it conjugium, as à communi iugo; and for this cause f Mat. 19 5. Gen. 2. 24. shall a man leave father and mother, and remain with his wife: which is not simply, but comparatively to be understood; as if he said, Thou shalt more constantly keep with her, or rather leave father and mother, than thy wi●e: and the word of Christ is clear, g Mat. 19 6, 9 what God hath joined together, let no man put asunder: whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery— now in case of adultery h Non enim homo separat, quos poena damnat. man separateth not, but a just punishment (as death) dischargeth the party innocent: he is cruelly impious who putteth away a chaste wife, and he impiously foolish who keepeth an adulterous or dead one by him. Neither may we conceive that God joineth all them together, that are married before men: there is a just age fit to give consent required; freedom in consent, and where these are not, it is no lawful marriage. If there be deceit, as where the man is an Eunuch, where there is fraud or error, as where a Leah is substituted for a Rachel; where there is a lawful precontract of either party with some other, where either party is before married to some other living person, where degrees of consanguinity or affinity hinder; where there is no consent of parents, where there is no compulsion, by violence, fear, or importune commands of superiors; in fine, where the marriage is not lawful, God joined not, and therefore it is no sin for man justly to separate, where man unjustly joined. 2. Marriage was ordained by God in Paradise, in the state of man's innocency: wherein he (who best knew his own work in man; and not only what he then was, but also what he would be) pronounced, i Gen. ●. ●8. It is not good that the man should be alone: and to show their near conjunction, he made the woman of the man, that the propagation of all mankind might be of united two, one flesh: and the eternal God having taken on him humane nature (that being truly God and man, he might be the only mediator between God and man) k john 2● honoured and adorned marriage with his own sacred presence, and first miracle which he wrought in Cana of Galilee: how much more necessary now is an helper in the present state of sin and misery, wherein the holy Ghost pronounceth, l 1 Cor. 7. 9 it is better to marry then to burn? wherein sin hath subjected man to many afflictions and infirmities, so that the wisest of mere men said, m Eccl. 4. 10. woe to him that is alone. 3. The end and fruits of holy matrimony are 1. An holy obedience to God's ordinance; who severely chargeth all, that have not the gift of continency to observe the laws of chaste matrimony; and thereby to keep themselves undefiled members of Christ's mystical n Col. 1 18. Eph. 5. ●0. body the Church, and o 1 Cor. 6. 15. not to give the members thereof to an harlot. 2. That for the increase of Christ's kingdom, mankind may be pure, legally and orderly propagated. 3. That men and women might avoid fornication, and the punishments following the same, exclusion from the kingdom of God, and more varieties of temporal punishments (in estate, reputation, horror of conscience, and sundry bodily diseases) then are visibly inflicted on any other sin. 4. That man might have a helper in his domestical affairs (bringing up of his children, and ordering his family) a companion in prosperity, and a partner and comforter in affliction. 5. That the mutual love of man and wife might teach us p Eph. 5. the admirable love of Christ to his Church, and his individible unity with her, care for her, and providence over her. In this great mystery, not only the Apostle, but Solomon in his Song of Songs expresseth Christ's love, and the Church's happiness. Concerning the choice to be made, I would give my children this counsel: 1. In general: q 1 Cor. 10. 31. What ever you do, §. II. aim principally at the honour of God, and study to please him in your choice: which rule when too many neglect, their principal care being to please their carnal parents, or themselves, by some great portion or estate, honour and gain of powerful allies, beauty, qualities, and amiable features of those with whom they match, not caring how God is pleased or displeased) his fearful judgements follow them so, as that which they chose for their delight and comfort, proveth their most bitter affliction, and the ruin of their family: be sure therefore to consult the Lord in thy choice, desiring that he would guide thee, as in all thy affairs and interests, spiritual and secular, so specially in this, of these the greatest, and that which shall render thee either most happy or unhappy: therein advise with his oracles for thy direction; which in the precept command thee to obey thy parents in all things, and to have their consent: and in the example of the holy, not to engage thyself without their consent, who will be faithful counsell●rs to thee, and have much more experience of the world than thou canst have. 2. In particular: (as the same word saith) r 2 Cor 6▪ 14. Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrightcousnesse, what communion hath light with darkness— what part hath he that believeth with an Infidel? what agreement hath the temple of God with Idols? In such an unhallowed union they cannot with the same mind and spirit serve God together in prayers and holy exercises of religion; nor s In tan●●●●orum discordia, quae potest essè ●oncordia? Hier. Nepo●i. lib. 2 ep. 14. be united in holy peace, who are not in God: nor bring up their children with mutual care in the fear of God: nor can the many bitter dissensions hence arising be avoided, nor the calamities which usually follow such divisions; God having so expressly forbidden such marriages: See Exod. 34. 1 2. Deut. 7. 3. Gen. 6. 1, 2. 1 King. 16. 31. 1 King. 21. 25. 2 King 8. 18, 27. 2 King. 11. 1. 2 Chron. 22. 10. I may conclude of such as t jud. 14▪ 3. Sampson's father and mother said, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? 3. Reason will advise thee not to be ambitious of matching in a family, or to a person too unequal in fortunes or condition: if thou marry too low, thou callest thy judgement or integrity into a difficult question; if too high, thou hast taken up an u Dixit Cleobulus, Diog. Laert. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. honourable burden: w ●ari iugo, dulci● tr●ct●●. the equal yoke is best. 4. Choose neither for, nor without an estate, and such a beauty as may please thee: riches and beauty are very considerable to him that would live, and love; but virtue is incomparably better then both: it is hard to feed a poor wife, or to endure the usual x Quae viron subservire postulant, 〈◊〉 ●retae scrolls. P●aut. M●naec. Act. 5. Scen. 2. insolences of the rich; to love the ill-favoured, or to be secure of the beautiful: 'tis a misery wilfully incurred, for wealth's sake to condemn one's self to a loathed bed: and it is an undoubted madness to aspire to the enjoying that beauty, y— rara est concordia sormae● Atque pudicitiae▪— wherewith chastity seldom dwelleth, which may please many, and displease, and make thee unhappy. God hath showed his admirable power and wisdom, as in all the creatures, so in the countenances of men and women, in that within little more than the compass of an hands breadth, he hath made such variety, as that among millions of millions, there are none either much unlike, or z Eadem ●igara omnibus, sed quaedam unicuique lineamenta de●lexa, sic & similes universi videmur, & interse singuli dissimiles in venimur. M●●uc. Fel. Octau. absolutely like in all lineaments: yet had he not made as much, or more variety in the minds and affections; some one beauty (for proportion, colour, feature, and genius) must have been the adored (and therein unhappy) Hel●na the Cynosure of most men's loves, the admired piece of nature and breeding, the loadstone, drawing all affection into a turbulent and restless centre of corrivallship: but his providence is also seen in the variety of love and liking: some like the black, as to them most beautiful; therefore the a Cle● Alex. supr. cil. l. 7. storm. Moors made their Gods black and flat-nosed: and the Barbarians made theirs yellow; both showing what they esteemed beauty: for seeing their complexion, proportion, and lineaments were in their power, who made that which they would foolishly, and did impiously adore; no doubt they would strive to give them the greatest perfections of beauty and lovely proportion; (as the painter did, when he borrowed all the perfections of beauty he possibly could to furnish his portrait of Venus) so that these nations made them of such proportion and colour, as they thought most beautiful: which showeth, that beauty is not in white and red, or so much in any sixed standard, as to be weighed by his affection who likes and loves: whence it cometh to pass, that affection being Clerk of the Market, making, or at least determining the true value and price of beauty, yea beauty itself; there is almost no face, but some can like and love it best: I might say therefore if beauty were not so much in opinion, yet is it fading: flowers are the emblems thereof: b Pro. 31. 30. Favor is deceitful, and beauty is vain, but a woman that feareth the Lord she shall be praised: love which only beauty inflames, is like fire in stubble, soon going out, except it find some more solid fuel to preserve it: The ancient Heathens, in their fable of Pygmalion (falling in love with the image which he made, and obtaining a metamorphosis thereof into a woman and his wife, quickly disliked) under a false c Non ergò res ipsas gestas ●inxerunt poetae— sed rebus gestis addiderunt ●uendam colorem— vera sunt ergò quae loquuntur poctae, sed obtentu aliquo speci●que velo●●. veil (as oft they did) understood this moral truth, That such is the mutability of man's mind, that if he might be permitted according to his desire to make himself a fortune, he would not long like his own option and ●igment, specially that which is grounded on so frail a good as beauty, every day subject to change by the power of sickness, if no worse corruption. Regard riches and beauty in thy choice, that thou mayst subsist and love, but choose not for either, or both, but principally for virtue, not subject to the laws of time or age. 5. If thou art under parents or governors, match not without their consent. 6. Lastly, so far as by diligent enquiry thou canst discern, take heed of 1. An impious Athaliah, or false Delilah, likewise of a tempter: he or she who will not be good toward so good a God, what hope is there they will or can be good to thee? what mischief, what curse mayst thou not reasonably expect from such company as God hateth, and will finally destroy? 2. A proud and expensive Jezabel: such must needs prove thy family's calamity: pride goeth before ruin: the spendthrift is more devouring than the sea: that is sometimes long devouring a patrimony, this quickly swalloweth up all: there may be some defence found against that, but if Solomon himself were tutor to this fool, his instruction should find no capacity in him. 3. A cursed and intractable nature: a provoking Miriam, a sullen Vashti, a jeering Nichol, a scolding Zipporah, a stingy Peninnah, and a revengeful Herodias: why any one should be in love with a bear, it must seem strange to us, but some are of an affection so paradoxical that they can; because they are of the like ungentle & rough disposition (for parity of manners begeteth liking) but if thou love comity, affability, and that sweetness of behaviour which becometh the people of God, avoid a churlish Nabal, and a d X●ntippe quam in Socratem prius convitia & maledicta ingessisset▪ post verò & sordidis aquis per●udisset, inquit, Nun dicebam Xantippem tonantem, quandoque pluituram? Laert. l. ●. Socrat. shrill Xantippe, whose thunder will not only startle thee by day, but like an importune gnat, she will be singing about thy ears when thou wouldst sleep: whose impudent barbarismes will render thee ridiculous to thy acquaintance, and pitied of thy friends: whose spirit of contradiction will embitter all that which should sweeten an happy society: neither let some calms deceive thee: the sea is lovely when no breath of wind moveth it to rage: the fiercest are kind in their times of love: consider well what men and women are when they are angry: and how thou canst change, bridle, or bear that nature: he that keepeth savage beasts, may render up his charge when he will, but the unhappy married, covenant, till death us depart. Take heed of objects too great for thy power, or patience. 4. An intemperate, luxurious, or drunken mate. e Pascitur ●ibido conviviis, nutritur deliciis, etc. Amb. de poen. l. 1. cap. 14. Lust is fed at full tables; which beggary and misery attend to take away: the intemperate and drunken is the devil's anvil, on which he can forge any sin: when Satan with large promises tempted the young man to kill his father, he abhorred the suggestion: likewise when he proposed in the second place, that he should commit adultery, he refused it: when he brought him into company, and exhorted him to do as others did, drinking he became drunken, and in that madness slew his father, and committed adultery: drunkenness is broker to any sin. 5. A bold and familiar behaviour in women, is a dangerous symptom of immodesty. Lascivious gesture, impudent discourse and affectation of strange attire, are but the bush to show what is vendible within: take heed of a gadding Dinah, and a tame woman: I deny not but such may be chaste, but it seemeth hardly probable that they would be such. Of all domestic miseries, the adulterous wi●e is incomparably worst: and most (of all such calamities) to be abhorred of those that are to choose, and to be pitied in all that have made such choice: except in those that have made them, or suspected them before to be such; f Pro. 6▪ 25, 26. lust not after her beauty in thine heart: neither let her take thee with her eyelids; for by means of a whorish woman, a man is brought to a morsel of bread: and the adulteress will hunt for the precious life: g Prov. 5. 8. Remove thy way far from her, and come not nigh the door of her house. 6. Take heed of matching into an infamous family: it is true, God can call, and so doth, h Luke 7. some infamous sinner's home to wash the feet of Christ with tears of repentance: he can and doth take some out of the most sinful families to make them instances of his mercy: but commonly partus ventrem sequitur: an adulterous Herodias hath a dancing daughter, easily infected with her mother's sickness: it is a desperate adventure to choose there. Concerning the mutual Duties of the married these duties are observable: 1. That they serve God together with one heart and consent: §. III. so Abraham and Sarah, Isaac and Rebecca, Zacharie and Elisabeth; so all the children of God in that state do. 2. That both hold the bond of conjugal love, entire, pure, and unpolluted: while Solomon chargeth the man— i Prov. 5. 18, etc. rejoice with the wife of thy youth— let her breasts satisfy thee at all times— he enjoineth the woman the same duty: let both ever remember the covenant they have made before God, and that dreadful word, 1 Cor. 6. 9, 10. Be not deceived, neither fornicators, nor idolaters, nor adulterers— shall inherit the kingdom of God. 3. That they live together in love, peace, and amity: that they give not scandal to others, nor create mutual bitterness to themselves: Mutual love is god's blessing on thy family, a praeludium of heaven, in thy house, a comfortable pattern to thy children: like the sunbeams on thy possession: as the dew of heaven on thy fields, which maketh all look cheerfully, and be fruitful: a state that cometh nearest up to that blessed Paradise-oeconomy of Adam innocent: a blessing which maketh every estate such; without which no store is blessed. k Pro. 15. 17 Better is a dinner of herbs, where love is, than a stalled ox and hatred therewith. l Pro. 17. 1. Better is a dry morsel, and quietness therewith, than an housefull of sacrifices with strife. 4. That they do cheerfully and willingly communicate in all that which God hath given them; in prosperity advising, in adversity comforting each other with such sympathy in joy and sorrow, as is in them who are truly one flesh. 5. That they bear each others infirmities, never taking things spoken or done in the worst sense; nor making every trivial matter an occasion of quarrel, or alienation of affection, but passing by them so, as that they may seem rather covered in love, then excused in judgement, or approved in stupidity: in which practice Satan may be beaten with his own weapon; while that every occasion (which he administered in hope to former discord) being prudently used to demonstrate the invincible love of the party suffering, and willing rather to put up injury, then to admit the least breach of amity by retaliation, more endeareth them to each other. 6. That they join hands and hearts, to assist each other in the way to heaven; See 1 Cor. 7. 16. 1 Pet. 3. 7. 7. That they mutually defend each other: so Michol preserved David, when Saul sought his life: so prudent Abigail endeavoured Nabal's preservation: they must not be false Delilahs, to confederate against the lives or estates of their husbands. 8. That they neither unjustly take, nor justly give occasion of jealousy, which ever embittereth, the (otherways) most happy families. Jerom's rule is here to be commended to women: m Etsi negagata non feceris, tamen deforme putes testimonium si rogeris, Higher▪ ep. 2l 9▪ though thou yield not, being asked; yet think it an odious testimony to be asked: he comes to near, who cometh to be denied. The Duties proper to the Husband may appear in these following Rules: 1. Let the n 1 Pet. 3. 7. husband dwell with his wife according to knowledge, giving honour to her as the weaker vessel, as being coheirs of the grace of life, that their prayers be not hindered: where there needeth reproof, let it neither be rough, odious, injurious, public, clamorous, nor disgraceful; but allayed with such wisdom, and opportune persuasions, as may not only reform but endear: in the most happy wedlock there may be some matter of just dislike, and therefore due cause of reproof: it much concerneth thee to know thy wives faults, but not to hate her for them: let the rule be either, bear thy wives faults (if tolerable) with patience, or amend them with direction, if they are intolerable, in this thou makest her better, in that, thyself. 2. Let a man love o Eph. 5. 33. his wife as himself; esteeming nothing too good or dear for her good: as Christ loved his Church; which concludeth nothing for them who impiously and cruelly afflict their wives with stripes, or otherwise: for God saith, p Col 3▪ 19 Husbands love your wives, and be not bitter against them: it is uncertain whether they have evil wives, but certain that they deserve such, who can no otherwise govern then by blows. Neither doth this bind any man to an indiscreet (much less an impious and dangerous) indulgence to his wife; wherein she desireth that which needs must, or probably may hurt herself, her husband or family: it is love and wisdom to deny her that. 3. Let a man maintain his wife in clothes and necessaries according to his estate, so as she may live cheerfully with him, not as servant, but as a partner in his estate. 4. Let the husband use all comity, holy, gracious, prudent, and peaceable language, as a pattern to all his family, so specially as a pledge of love to his wife: neither like rugged Nabal, nor fond and vain, which commonly changeth into fits of extreme bitterness; for who can like such inksome levity? 5. Let the man hear the wife's advice, but never be transported beyond better reason, nor carried thereby against the holy will of God; as Adam, whose dreadful sentence bore this cause in the front, q Gen. 3. 17. because thou hast harkened to the voice of thy wife— as r 1 King. 21. 25. Ahab harkened to the voice of Jeza●el: as s 1 King. 11 3 Solomon, whom his wives most fearfully corrupted. t Anil●e mihi liber videatur, cui mulier imperat, cui leges imponit, praescribit▪ iubet, vetat qui nihil impera●●i negare potest, nihil recusare audet●● ego verò is●um non modò servum, sed n●quissimum servum, etiamsi in amplissima ●amilta natus sit, appellandum puto. Cic. pared. omnes sapientes liberos esse, etc. The Orator could say of a man so awed by his wife; I do think that he ought to be called not only a slave, but truly the worst of such. Concerning the proper duties of Wives, I finde these three principle rules: 1. Let the wife be u Eph. 5. 22. Col 3. 18. subject to her husband, as unto the Lord in every thing; for the man is the wife's head: w 1 Tim. ●. 9, 12. she was made for man: God permitteth not the woman to usurp authority over the man: this duty comprehendeth love, x Eph. 5. 32. reverence, ai● and assistance, doing her husband good, endeavouring to content, please, and comfort him. See Pro. 31. 11. contrary to which is the imperious command of the domineering wife, unreverend speech or action, neglect of her charge, through pride, sloth, or riotous wasting her husband's estate. 2. Let her be chaste, modest, and silent: the Scripture expresseth this by y 1 Pet. 3. 5, 6 1 Pet. 3 1, etc. 1 Tim. ●. 9, 10 chaste conversation coupled with fear (impudence and chastity are rarely compatible) and modest apparreling— which becometh women professing godliness, and●let the women learn with all subjections a me●k and a quiet spirit are of high esteem in God's sight: this is God's rule; by what law they live who think it religion and good policy, by their loud and quarrelsome tongues, bitter spirits of contradiction, and otherwise, to master their husbands, and cantonize themselves, I know not; it is certain these are heavy crosses, and no better than the sad furies possessing, and so restlessly haunting the house of a wretched man, that he may well take up that old bemoaning, z Hei mihi nec sine te, nec tecum vivere possum. Woe is me, that I can neither live well with thee, nor without thee. Such dishonours of the lovely sex, disgraces of womanhood, caused some wise men, besides the over-wived a Interr●gatus utrum melius esset uxorem ducere, né●ne? inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— D. Laert. l. 1. Socrat l. 2. Psal. 128. Socrates, to judge that there is matter of repentance both in wedlock and single life: but the good woman openeth her mouth with wisdom, and her tongue is the law of kindness. Prov. 31. 26. 3. Let her b Tit. 2. 5. keep at home, like the fruitful vine upon the walls of the house; breeding up her children and providing for them: it is that which God enjoineth, that they be discreet, chaste, keepers at home: it is the harlot's character. Prov. 7. 11. She is loud and stubborn, her feet abide not in her house: now she is without, now in the streets, and lieth in wait at every corner. Thus much of the duty of the married: to the Widow I have to say, she is free to marry again; but advise her to take heed, that 1. She marry not to low, least suspicion brand her with the obloquy of some former familiarity. 2. That she marry not too soon, lest she that can so quickly abolere Sichaeum, be thought for want of love to make such short exequys. Valeria being demanded why she married not again, could say, My Servius is dead to others, not to me. 3. That she sell not her children to want, and herself to misery, by an ungodly concourse of lust and avarice. 4. That she consider well, that which deterred Martia, Cato's daughter, from second marriage: I cannot easily (said she) find▪ that man which loveth me so much, as my estate. A Prayer for the married. O Lord God, who didst create man and woman, join them in marriage, sanctify and bless us whom thy providence hath joined together: Lord give us one heart to love thee, and one another in thee, that we may be heirs together of the promise: that thy blessings of heaven above and earth beneath, the blessings of peace, unity and plenty, may be upon us, and all that thou givest us. Lord Jesus who didst furnish the wants at the Cana marriage with a bountiful supply, supply all our necessities, with those things which thou knowest necessary for us, that in every estate we may find a cheerful sufficiency: Keep us bodies, and souls from all the snares of Satan, the distractions of the world, corruptions of flesh and blood, and the power of sin: that we may live unblamably toward all men, and holily before thee, to the good examples of sanctity and sobriety to our families, and mutual comforts, and blessings to each other, through Jesus Christ our Lord Amen. CHAP. XXV. Concerning the duties of Parents and Children. §. 1. What honour to Parents: want of Children: good Parents of evil Children. §. 2. Duty of the Parent. Rules thereto belonging. §. 3. Duties of Children. Rules thereof. Motives thereto. 1. a Exod. 20. 12. HOnour thy father and thy mother, §. I. saith the Lord. Under this name are comprehended all superiors and governors, parents by nature, order, or institution: as under the name of children, all inferiors, sons, daughters, subjects, pupils, servants, etc. and honour importeth all duties, respectively to be performed. 2. Want of Children, is a great affliction to some: therefore b 1 Sam. 1. 10 Hannah wept, and prayed, in bitterness of soul: it was then a reproach and affliction to the just, and a c Leu. 20. 20, 21. curse on the wicked. When God said unto d Gen. 15 1, 2 Abraham, Fear not I am thy shield and exceeding great reward: he replied, Lord God, what wilt thou give me, seeing I go childless? e Gen 35. 18 Give me children, or I die, said impatient Rachel. She knew not then what 'twas to have a Benoni, a son of sorrow. f Psal. 127. 3 Children are an heritage of the Lord, and the fruit of the womb is his reward: he maketh g Psal 113. 9 the barren woman to keep house, and to be a joyful mother of children: as the h Psal. 128. 3. fruitful vine on the sides of the house, with children like olive branches, God maketh the just man's wife: Great blessings if good, or greatest afflictions, if otherwise: certain cares, uncertain comforts: a lovely possession, but ever bringing the most happy possessor many cares, fears, and troubles; to some most bitter sorrows: if God give thee no children, he hath given thee the less care and occasion of sorrows, which in their loss sitteth heavily, even on the hearts of those mourning parents, who may say as that Shunamite— i 2 King 4. 28 Did'I not des●re a son of my Lord? did I not say, do not decceve me? Be thankful for that which God hath given thee: no man hath all happiness, some thou hast; the greatest, if he hath given thee Christ, thy Redeemer and Saviour; how justly may he say that of Elkanah, k 1 Sam, 1. 8. Why is thy heart grieved? am not I better to thee then ten sons? 3. That good parents have sometimes evil children, appeareth, in l Gen. 9 Noah's Cham, m 1 Sam. 2▪ 12 25. Elie's, and n 1 Sam 8 3 Samuel's sons: David's Amnon and Absolom, 2 Chron. 21 4, 6. Jehoshaphats Jehoram, Hezekiah's Manasse, and the like. Thus God pleaseth either to punish their neglects in breeding them, or to exercise their patience and humble them: so likewise to manifest to the world▪ that sanctity is by no natural propagation, but free grace. Sometimes wicked parents have holy sons, as appear in q 2 Chron. 33 22, 25. ● Chr. 34. 2. Josiah, son of Amon, and many others▪ that none may despair of whatsoever family he come. 1. The duty of a Parent toward his children, §. II. is to nourish and breed them up, providing necessaries for them: to teach them the fear of the Lord; (1 Tim. 5. 1. Tit. 2. 4. Gen. 18. 19 Exod. 12. 27. Exod. 13. 8, 14. Deut. 4. 10. Deut. 6. 7, 20. Deut. 11. 19 Deut. 32. 46. Josh. 4. 6, 7, 21, 22. Josh. 22. 24. Psal. 74. 4. Isai. 38. 19 Joël 1. 3. Ephes. 6. 4.) to reprove their ●innes (1 Sam▪ 3. 13. Prov. 13. 24. Prov. 29. 17. Hebr. 12. 9 Gen. 34. 30.) to pray for them (2 Sam. 12. 16. Job. 1. 5.) to lay up for●them (2 Cor. 12. 14. Gen. 24. 36. 2 Chron. 21. 3.) to bestow them in marriage (Gen. 24. 2, 3. Gen. 21. 21. Gen. 28. 1. Judg. 14. 3, 5.) Therefore these following rules are necessary for parents concerning the same: 1. Study thy family, that thou mayst not be a stranger at home: first, it is necessary for thee to proportion the expenses thereof, and the breeding of thy children according to thy estate, lest thou build higher than thy foundation will bear: it hath been the evident ruin of many families, that parents have bred their children in so great an height, as that the means they were able to leave them, could not maintain them. It is not a little wisdom to live within thy fortunes, and to use thy children to a condition rather much too low, than the least little above thy estate: the mind will easily greaten, and rise with the fortunes, but very hardly lessen or descend: it is an evident danger to bear a sail too great for the bottom; far more safe is it, to enjoy a concealed estate, then to o●tent, and exceed a broken one. Secondly, it is necessary to know the qualities of thy family: h Solemus mala domus nostrae s●ire novissimi, etc. Hieron. Sab. ep. 3 l. ●. we are many times the last that hear of the exorbitances of our houses: the neighbours whisper, and children sing our reproaches in the streets, before we so much as suspect them: something there is in affection, which eft soon blindeth the wise, with too secure opinion of their children's good nature and discretion to deport themselves: so Augustus Caesar was deceived in his Julia (whom he believed chaste, though he was not ignorant of that dangerous symptom of immodesty, her overdaring audacity) until in her incurable infamy, he knew, that pleasures, liberty, luxury, and vain compture were precipices to whoredom: something also there is in parents giving their children too much power to follow their own Genius, led away with the fancy of that blinde-mans' parents, Joh. 9 21. he is of age— he shall speak for himself; as if in their wilful neglect of duty, they should not be responsible to God for their children. i 1 Sam 2 23, 31, 32. Elie's k 1 Sam. 3. 13, 14. inexpiable sin, in too mild a reproof of his debauched sons, is a sad document to all careless and indulgent parents. If thou do not thy uttermost endeavour, to stay thy children from sin, if they perish, God will require their blood at thy hands; if thou do (though without success) thou hast delivered thy soul from that guilt. 2. Another duty of parents is to do a constant and holy endeavour to provide, and lay up for their children: idleness, carelessness, luxury, and vain expenses of parents, impiously betray their children, and expose them to the mercy of a pitiless world, to beggary and misery. It is pity that this republic, among many good laws, wanteth the censorian law of the Romans, to punish negligent and unthrifty men; and to sequester so much of their estates as might secure the wife and children from want. The Apostle marketh the idle with the black line l 2 Thes 3. of inordinate walking, interdicting him food, who will not labour: and the improvident he counteth, a m 1 Tim 5. 8. denier of the faith, worse than an infidel. Some are foolishly kind to strangers, and unnaturally careless of their own: like the n Qui alienigenis benificus, suos negligit, similis est ●luvio X●lon, qui oritur in Castilia, & irrigat Aragoniam. river Xalon, which they say riseth in castle, and bestoweth his streams in watering Arragon. Worse are they then bruits, who by a natural instinct with restless industry find meat for their young: o o'er volat pleno mater ieiuno— Juvenal. the hungry bird flieth with her mouth full to them. Do thy endeavour, and commit the success to God, who careth for all those that trust in him: but let it be an holy endeavour, he that laboureth by fraud, oppréssion, rapine, lying, robbery, or any unjust way, ventureth his soul to leave his children rather rich, then vert●ous; therein less charitable to himself, then p Luk. 16. 27 In●elicissimè omnium cogi●a● quam bene alii post ●e vivant, non cogitas quam malè ipse moriaris. Tim. ad Eccles. l. 3. Dives in hell seemed to his brethren; he would have a preacher sent them from the dead to warn them, that they might not come thither. Nor is this the way to leave them rich: God usually q Hag. 1. 9 bloweth upon such an estate, and it cometh to nought; whereas a little which the righteous hath, is better than great riches of the ungodly. It was David's experience: r Psal. 37, 25. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread: that which is unjustly gotten, is but a s Eccl. 10. 1. cantarides in the sweet box, it corrupteth the whole store; or as gravel in thy bread, a mischievous accession: such was poor Naboths vineyard to Ahab, that little spot carried away a kingdom from his posterity: a wise man will not put up one illgotten penny into his treasure: he must needs bring a curse upon his children, who will make them rich by sin. Experience hath often preached this to us, in the sudden ruin of great families, which, like t lonah 4. 7. the Prophet's gourd, soon rose, and in their acme, as quickly withered away; because there was a mischievous worm at the root. Sin ever carrieth a curse with it, except in case of repentance, which in this case cannot be without disgorging and restitution of all that which wrong or fraud had swallowed of other men's. Among parents just provision for children, matching them well is a principal: we read of it in Abraham, and see it in all the prudent: herein respect thou most their soul's health, compel not, but advise the best, committing the main to God, by whose providence if thou find a good match, thou hast gained a son or daughter, if otherwise, thou hast lost a child. 3. Count godliness (as truly it is) the greatest gain, and accordingly let thy chief care be to bring up thy children in true wisdom and instruction of the Lord, if thou wilt be happy, and u Nihil magìs praestare filii s po●es, quam si hoc bonum per te habeant, quod nunquam penitus amittant. Tim. ad Eccl. l 1. Ephes. 6. 4. See Pro. 19 13 Prov. 17 25. Prov. 10. 1. & 15. 20. have thy children so: and begin betimes: the new w Recent testa diu retinet, & saporem, & odorem q●o primum imbuta est. Higher l. 2. ep. 17. vessel will hold his first seasoning long: how happy are those young Timothy's, who have an x 2 Tim. 1. 5. 2 Tim. 3. 15. holy Lois, and a religious Eunice, to make them know the Scriptures from their childhood, to enure them daily to the exercises of religion, prayer, catechising in the doctrine of faith and sanctimony; reading, hearing and repeating by heart some sentences of holy Scripture, that the word of God may dwell plentifully in them, and that all religious habits may grow up in them: that they may know Christ, and remember their creator in their youth; in an happy childhood singing Hosannas to him: the bloody y Dionysius Dionis inimici filium. Sic iussit educari, ut i●dulgendo turpissimis imbueretur cupiditatibus: Scorta adducebantur, vino ep●lisque o●ruebatur, etc. Aem. Prob. vit Dionys. Dionysius did nothing more cruel, then when he commanded his enemy's son to be brought up in liberty of sin, and indulgence to all, which the unbridled affections of youth could lead him to: how impious are those parents whose neglects or wilful connivance betray their children's souls to hell and damnation? while they delay to plant sanctity in their minds, the busy tempter taketh advantage on a corrupt nature, to sow his tares, and make them habitually wicked from the cradle: if thy child were fallen, or wounded dangerously, thou wouldst not say, It will be time enough to help him hereafter; for shame be not less careful for an eternal soul, than a soon decaying-body. Assoon as they are capable, teach them the fear of the Lord: thou knowest not how soon God will take thee from them, or them from thee: (herein there is much discretion to be used, in preparing z 1 Cor. 3. milk, not strong meats for babes, lest thou rather stupefy then instruct) the a Aegrè reprehendas quod sinas consu●scere, di●●●●ulter eraditur, quod rudes animi perbi●erunt Lanarom c●nchylia, quis in pristi●um ●euocet? Hier. l. 2. ep. 17. longer thou delayest, the harder the cure will be: it is not an easy task, to unteach children evil habits: nor canst thou reasonably think religion to be a b lynah 4. child of one night, like the fruit which Aaron's rod did bear, Num. 17. 8. it is long coming to maturity: we quickly learn evil, but slowly good: present thy young Samuel to the Lord, that he may bless them and thee. 4. Set thy children in some calling: breed them not only to useless ceremonies. There are some things in breeding children to comity and good behaviour, which we not unaptly call compliments: for indeed, sweet, comely, discreet and winning behaviour is an excellent ornament and finishing of virtue; not only setting off, but much advantaging and commending sanctimony itself; which is often loved and entertained by those that are without, for that external comeliness with which it is clothed; admired of them who being yet but carnal, understand no more. The men of Nazareth admired the c Luke 4. 22. gracious words which proceeded out of Christ's mouth, concerning whom it was prophesied, d Psal. 45. full of grace are thy lips— and the Apostle saith, e Col. 46. let your speech be always with grace, seasoned so as that it may administer grace to the hearers, by a gaining affability: and St Peter saith, f Pet. 3. 8. be courteous. God's wisdom ruling in his children, is g jam. 3. 17. gentle: they are deceived who think good breeding and comity conduceth nothing to religion, yea it very much adorneth it, and commendeth the professors thereof. The rugged Ismaëls, rustic Esau's, and unformed Nabals, are company more fit for bears then men: But, on the other side, to be all compliment without substance or good meaning, speaketh a man, a ridiculous superficies, an Italian bubble, an outside and empty statue of a man. He is an unprofitable burden of the earth, who is neither good for war nor peace, things secular nor divine. Commendable is the care of honourable parents, to breed up their children in Schools, Universities, Inns of court, or travel into foreign parts, to fit them thereby to serve the state: though the abuses thereof too often discommend the improvident, who are not improved; the negligent, who are not bettered; and the libertine, who is made worse hereby: how many travellers have not only like h 1 King 10. 22. Solomon's Tharshish merchants, among their precious lading, brought home apes and peacocks, vain imitation and pride; but i Asia primum devicta luxuriam misit in Italiam— paritérque lux●ria nata est, & Carthago sublata: ità— ut liberet a●p ecti viti●. & ●ucre● pe●●are Plin. not hist. l. 33. c. 11. with Scipio, luxury and the vices of other nations, and with Ahaz, the idolatry? 2 King. 16. 10, 11. It is observable that some of the world's great Princes have learned manufactures, and therein laboured every day sometime. The sole master of the world had his opus, to till the ground: idleness is the sepulchre of living men: it is good to know how to subsist, if some unexpected pressure should straiten a man; and therefore necessary to breed thy child so, as that he may have some calling. 5. Love thy children tenderly, but in the Lord: love them best which are k Quid enim rectius, quid magìs iustum, quam ut qu● melio●es sunt, iidem etiam honoratiores essent? Tim. ad Eccl. l. 3. most like their heavenly father in sanctity: what can be more just, then to honour the best most? Love them so as not l Ità i●os diligite, nè vos odiss● videamini: in consultus namque & stustus amor est alteriis memor & sui immemor. Ibid. to hurt and hate thyself: it is an inconsiderate love, and foolish, to remember others, and forget ourselves: hold that distance which may secure a parent's authority from contempt: use such compliance with their age, as may show thee not rigidly austere, but loving and affable to them, though this seem inconvenient to those who have no experience of parent's affection, because, no children: which m Plutar. vit. Agesil. Agesilaus knew, when (by a friend suddenly coming in, he was found riding with his children on a reed) he prayed him not to report it, till he had children of his own: n Non solum amandos dicimus ●ilios, sed praecipuè ac super omn●a amandos, nec quicquam his— anteponendum, nisi Deum solum. Tim. ad Eccl. lib 1. love them next Christ, not above him; suffer them not to dishonour him: neither give them liberty or opportunity to any evil. ●inah's idle visits, brought home shame, danger, and dishonour to her father's family. 6. Be o Eph. 6. 4. not bitter to them, lest thou discourage them: p Col 3. 21. provoke them not to anger, lest it break out to some desperate disobedience: use thy children to do well q Suâ sponte potius, quam alieno metu. Ter. Adelph. ● 1. S. 1. rather for love, then fear, of their own accord, rather than others fear or compulsion: he that is enured to obey for love, will not be afraid to communicate his counsels, and to be advised by his parents, without which he may unhappily follow his own, or others, to destruction. 7. Correct thy children in love and wisdom, so that it may appear that thou art angry with their faults, not them. r Pro. 13. 21. He that spareth his 〈◊〉, hateth his son; but he that loveth him, chastenoth him betimes— s Pro. 23. 14. Thou shalt beat him with the rod, and shalt deliver his soul from hell— t Pro. ●2. 15. Foolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him. An horse not broken becometh headstrong, and u Eccl. 30. 8. a child left to himself will be wilful: all extremes are dangerous: there may be an unnatural severity in correction, if it exceed in measure. Seleucus is famous for his justice on his adulterous son, but more for his love, in putting out one of his own eyes to satisfy the law, that he might thereby spare one of his son's eyes. Junius Brutus punishing his son's ambition with death, put w Exuit patremut cons●lem ageret. Liv. l. 2. Plutarch. vit. F●bii. off the natural affection of a father, that he might act the Consul. It was nothing less than impious severity of x Quasi plus in imperio esset quam victoria L. Flor. lib. 1. c 14. Manlius Torquatus taking away his son's life, therein more valuing the Majesty of empire, than the laws of nature, nor fatherly piety: most detestable was Herod's cruelty, who (enraged by suspicion) murdered his sons, Aristobulus and Alexander, with others. Augustus' censured so far well; I had rather be (said he) Herod's hog than his son: such prodigies perhaps might now be found, but for fear of humane laws: I deny not but that sons may give cause of disinheriting; but an implacable anger of the parent (perhaps like y 1 Sam. 14. Saul's with Jonathan) for transgression of some foolish ordinance of his own, not regarding God's law, nor his ordinance and assignment of the right of primogeniture, is a dangerous sign of astorgie, and want of natural affection, (which mediating) there is an easier work in the world, than reconciliation of an exorbitant son to an offended father: which that prudent Tekoïte found in her mediating between z 2 Sam. 14. 21. Citò adnuunt qui suo ipsi amore superantur. Salvia. ep. Upatio, etc.— etiamsi i●stas succensen. di causas parentes habeant, nihil contingere eis felicius, nihil optabilius potest, qu●m ut si●●is pro reatu filii satisfaciant, nè ne●esse habeant vindi●are ib. Salu. David and Absolom. The other extreme is, that which some mothers are guilty of; when they hide, or excuse their children's sins, and therein are a— adiutrices in peccato. abetters, when they express delight in, or consent to their children's vices; they do but with those impious b— bla●●ditiis, & osculo compriment vagitum, nè ●lebilis hostia immolaretur. Min. F●l Octa. mothers, (who wont to sacrifice their children to the devil) sing lullabies, as they cast them into the fire, that they might not offer a weeping sacrifice. The sum is, spare not thy children's faults, but love their persons: in correcting, balance anger with wisdom, that thou mayst correct, not make them worse. 8. Keep power in thy hands to restrain thy children, and hold them in obedience, as the wise man counselleth; c Eccl. 39 19, etc. Give not thy son power over thee while thou livest— better is it that thy children should seek to thee, then that thou shouldst stand to their courtesy. Love commonly descendeth, but rarely ascendeth. It hath been the ruin of many a child, that he had an estate made over to him without wisdom to manage it, or himself: when those young Phaëtons rule the day, destruction cometh before night. 9 Let not thy child see any evil example in thee: a thousand good precepts teach not so much as one evil example: d Velocius & citius nos corrumpunt vitiorum exempla domestica, magnis cum su●eunt animos auctoritus. Juv. domestic examples are the most pernicious persuaders to vice, and soon corrupt; specially when children have such authors as they love and hold sacred: and how canst thou correct thy children for imitating thee, e Cum facias peiora senex? p●oclivis est enim malorum aemulatio; quorum virtutes assequi nequeas, citò imitaris vitia Hiero. lib. 2. epist. 17▪ when thou dost worst in teaching by example? When they learn cursing, swearing, profanation, intemperance, rude and foul language (which hath cost many a life) obscence and filthy talk, irreligion, and neglect of all good duties, from parents, they think themselves justified by their sins. Hence usually is hatched, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil egg of a bad bird; a corrupt and cursed seed. g Hincest quòd pene omnes parentib 〈◊〉 su● filii non magìs in patrimonia quam in vitia succedunt. Hence cometh it to pass that children do not more commonly inherit their father's patrimonies, than their vices, * Ante ●orum incipiunt nequitiam, quam substantiam p●ssi●ere. bona enim parentum non nisi m●rtuis eis possident, ●iventibus autem adhuc & valentibus mo●es ●ac sic priusquam in dominio suo habere incipiant res paternas: habent in animo ipsos patres: ac antequam habeant illa quae fal●ò dicuntur bona, ante habent il'a quae verè probantur mala Tim 9 supr. l. 1. and sooner are they possessed of these, then them: those come to them after their father's death, these in their life: so have they descended to them true vices, before those things which are but falsely called good. Woe worth such parents, and miserable are their children, beyond those, who by their parents impious superstition, passed through those Moloch flames, wherein a soon dying body perished; but here is the danger of body and soul eternally perishing in hell's unquenchable fire. The heathen would have taught these seeming Christians better, h Nil dictu foedum, factuve haec limina tangat, Intra quae puer est.— nihil in ●e & in patre 〈◊〉 videat, quod si fecerit peccet— memento vos parents— magis exemplis doceri posse, quam vo●e. Hieronym. lib. 2. epist. 17. Let nothing (said he) uncomely to be spoken or done, so much as touch these doors within which there is a child. If any evil in thy family happen to be done, it ought with much discretion to be drawn to a present example of detestation of that sin: as i Clem. Alexandt. the Spartans' wont to show their drunken servants to their children, that by their discomposed deportments, and loathsome deformity, they might learn to detest drunkenness. 10. Pray continually for thy children: O that Ismaël might live in thy sight, (cried Abraham) Gen. 17. 18. Job rose up early every day to sacrifice for his sons, lest they should bear some inexpiated sins, Job 1. 5. Thine own experience of the folly and frailty of youth, their ignorance, proneness to error and sin, their many dangerous temptations, should stir up thy natural aff●ctions to this duty: unexcusable before God are they that neglect it; and damnable they, who instead of praying for them, curse them, on inconsiderable and less grounds then that which instigated Micha's mother thereto, Jud. 17. 2. No wonder (said the heathen) that so many children prove impious, seeing k Inter parentum execrationes. Seneca. they grow up among their parents curses. It is true, l Prov. 26. 2. the causeless curse shall not come: and that God can turn a m Deut 23. 5. Balaam's curse into a blessing: yet n J●●g 9 57 Jotham's curse fell on the wicked Shechemites, and heavily fell good o Gen 9 15. Noah's, on Cham and p Iosh 9 21, 23. Jsh. 17 13, etc. his posterity: yea impious parents commonly see the fruits of their rash curses in their children's ruin. 11. Look on thy children as the blessings which God hath given thee: we are all the sons of Time, which devoureth all it own brood: we have here q Heb 13. ●o continuing city; we must all part again, until we meet in eternity: when God took away Job's dear children, he said, r job 1. The Lord gave, and the Lord hath taken away, blessed be the name of the Lord: It is no little bitterness to flesh and blood to lose hopeful children: but we must in such case consider how much more happy they, who rest in Christ, are then we who survive to mourn for them. It is one of the most incongruous acts of a reasonable soul, to bewail those, whom we believe blessed. Next we must consider God's justice afflicting us for loving things humane too much: and his mercy in taking them away from evils to come, disburdening us of the care he entrusted to us for a time: nor can any say, what a child may prove: there are s 1 King 1. 5 Adoniahs, and t 2 Sam. 15. 10. Absoloms still, sweet children, but rebellious men: there are u Gen. 34. 2. lovely Dinahs, and fair w 2 Sam. 31. 1 Tamars', pleasant children, but in their maturity, bitter break-hearts. x 1 Ther 4. Neither may we sorrow as men without hope: y Praemisimus, non amisimus▪ vide August, epist 6. we have not lost them, but their company for a time. David, who bewailed an impious son bitterly, comforted himself in the death of his harmless infant, I shall go to him, he shall not return to me. Do not deceive thyself, God hath given thee a short use, not any lasting propriety in things secular: when they told a z Anaxagorae ac Telamonis semper laudata sententia, Sciebam me genuisse mortalem Hieron, l, 2. ep. 24. Heliodor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anax. D La●●t prudent heathen of his dear son's death, he replied, I knew I had begotten a mortal son. Thou canst not want examples of mortality in thine own family, wherein thou missest many of thy Ancestors and friends: let nothing seem unsufferable or strange to thee, which is both common and inevitable: be sure thou want not the true use thereof, which is a due value of all things present, and making haste to provide thyself and children for a better life: in the want of a good child, a Nec doleas quòd talem ●miseris, sed gaudea● quòd talem ha●ueris Hier. q. supr. rather rejoice that thou hadst such an one, then lament that he is gone into God's kingdom of glory before thee: while thou enjoyest their company, remember to instruct them for eternity: he said true, b Fugitiva iucunditas pater senex.— Petrarch. An aged father is a fugitive pleasure, and so are young children: thou knowest not when they go out of thy sight, whether ever thou shalt see them again, till thou meet them in the kingdom of heaven: there all tears shall be wiped from thine eyes: there shall be no more sin, sorrow, curse, nor fear of deaths parting dear friends: there shall be blessedness without measure or end. A Parent's prayer for his Children. O Lord God everlasting, father of mercy (of whom is named the whole family in heaven and earth) abundant in goodness and truth, showing mercy unto thousands of them that love thee and keep thy commandments: Give me grace to be upright and holy before thee, that it may (according to thy promise, who canst not deceive) go well with me and my children after me. Thou who art the God of my fathers, and hast preserved me from my mother's womb, who hast blessings in store, for all that fear thee, for their generations who depend on thee: plant thy fear in every one of their hearts, and sanctify them bodies and souls, whom thou hast given me; so that in whatsoever state and condition thy providence shall set them, it may be my comfort and assurance, that they are thy faithful and elect servants, that thou mayst be pleased to dispose of them as thine own, to their several places and callings, to which thy fatherly providence hath assigned them. Lord season their tender years with grace and truth: help them and bless them with blessings of heaven above, and the earth beneath: and let my blessings prevail above the blessings of my fathers: give them assurance of their adoption in Christ Jesus: keep them and order their steps, in the way which thou wouldst have them walk in: let thy faithfulness and mercy be with them, all the days of their lives: be thou a father and rock of salvation unto them: keep them by thy sanctifying spirit, holy and sincere before thee: uphold them that their footsteps slip not: be thou the guide of their youth; keep their tender years from sin and shame: take not thy mercy and thy truth from them: preserve them from the hour of tentation, in life and death, from the power of sin, the snares of Satan, the world, and the flesh: hear the voice of their prayers when they cry unto thee: help them against all their enemies: bless their substance, and accept the work of their hands: be thou ever their refuge, and save them: Thou who dividest the earth among the sons of men; whose providence descendeth unto the feeding and preserving the poorest of thy creatures; feed them with bread of their stature: thou who encreasedst the oil and the meal, so that it failed not in all the famine (whether it be much or little which thou shalt be pleased to give them) let thy blessing be with it; that in every estate they may faithfully depend on thy gracious providence, which never faileth them that trust in thee; and find such a sufficiency therein, that they may live cheerfully and contentedly, that they may never want that which thou knowest necessary and comfortable for their bodies and souls: Lord give them hearts faithfully to seek thy kingdom and the righteousness thereof, that all these things may be administered unto them. O Lord God, who hast promised to be a father of the fatherless, who hast planted thine own image of love and compassion in the hearts of parents towards their children; hear the prayers of a poor father for his children, and deny not the requests of my lips, when thou shalt be pleased to take me from them; leave them not destitute, show thyself their keeper, director and counsellor, that they may never swerve from thy commandments: as thou hast showed me mercy and compassion all my days, so holy father let not thy mercy depart from them, but keep them in thy faith, fear, and love; that as thy providence hath brought us together in this family, so when this mortal life shall be ended, we may by thy mercy all happily meet in the eternal communion of Saints in thy kingdom of glory, through Jesus Christ our Lord and only Saviour. AMEN. 1. The crown of the aged is children: §. III. and the duty of children toward their parents, is, honour, reverence, fear, obedience, gratitude, ch●erishing them in their age, love, and patience; all this is comprehended in the fifth precept of God's law, honour thy father and thy mother: who are comprehended under these titles, I have a Cap. praeced. already showed: I have here to speak of duty to parents. 2. These rules of practice are hereto observable for the guidance of those children which fear the Lord, and expect the promise their made to the obedient. 1. Honour thy father and mother: it is Gods express command, and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dem. La●rt. l. 5. Exod. 20. 12. Matth. 15 4. Matth. 19 19 Mark 7. 10. Luke 18. 20. Ephes. 6 2. a dictate of natale: this importeth reverence in thy bodily gesture before them: (as King c 1 King. 2. 19 Solomon rose upto meet his mother Bathsheba, and bowed himself unto her: as d Exod. 18. 7. Moses went out to meet his father in law, and did obeisance) reverence in thy speech toward them, and thy behaviour before them, that it be not rude, and such as becometh not the presence of those whom God will have honoured as his vicegerents in the family. So saith the Apostle, e Hebr. 12. 9 We have had fathers of the flesh, and we gave them reverence: none but a f Gen 9 22, 23. cursed Cham will behave himself unreverently before his father or mother, or any ways tell or discover their failings, to discredit, or dishonour them; but will go with blessed Shem and Japhet with the veil of discreet piety to conceal them. g Eccl. 3. 10, 11. Glory not in the dishonour of thy father, (saith the son of Sirach) for thy father's dishonour is no glory unto thee; for the glory of a man is from the honour of his father: and a mother in dishonour is a reproach to the children. When God commanded Israel to be holy, he thus beginneth, h Leu. 19 20. Ye shall fear every man his mother and father; here indeed religion beginneth (toward those whom God hath set in his own room on earth, to nourish and give laws to them, and to receive their first tribute of obedience due to him by them) there is little hope of it when it here blasteth in the bud; the breach of this law carrying a fearful curse with it, as being a sin against God and nature: therefore the heathen Decius, when he was offered the imperial crown, refused it, saying, i Valer. Max. lib. 4. I fear lest being made an Emperor, I should forget to be a son: I had rather be a dutiful son then an Emperor: let my father rule, my Empire is to obey. 2. Obey thy parents in all things not prohibited by God: k Pro. 22. 23. Harken unto thy father that begat thee— l Pro. 1. 8. Pro. 6. 20. Forsake not the law of thy mother— m Col. 3. 20. Children obey your parents in all things. 3. Patiently bear their infirmities, where age maketh them pettish: where they err, not gainsaying, or answering again: contend not irreverently with them, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pittac. See Eccl. 3 13. though thou art in the right: when they are angry with thee, overcome that anger with patience. 4. Be such to thy parents, as thou wouldst have thy children to thee: commonly it will be so: an evil son seldom proveth an happy father: o Eccl. 3. 5. Whoso honoureth his father, shall have joy of his own children: but as God rewardeth the duty of children according to his promise, so will he their impiety and disobedience, according to his justice, because he is true in both: all sins have their severe punishments following them; and when God's justice is most slow, it is most sure: but there are some sins which are more destructive to humane society, which God, the preserver thereof, usually punisheth in this life, that he may deter men from committing them: so it is observable, that cruelty, oppression, and murder, seldom go unpunished here, but most closely acted, sometimes they are discovered by extraordinary means: and disobedience to parents, may hence appear odious to God and man, that it is commonly punished by the like deportments of their children: an example thereof is commonly found in every family of the disobedient. O Son (cried the father beaten, and dragged out of doors by the hair of the head) draw me no further, for thus far I drew my father. 5. Love thy parents tenderly, though the reflexes of this love are not so strong, yet do them all the good thou canst: love them p Debeo affectum parenti: sed magis obsequium debeo salutu auctori. Ambr. orat. fam. de ob. valent. next q Amandus' est genitor, sed praeponendus est creator. August. after Christ: r Matth. 10. 37. above him thou mayest not. s Arist. Eth. l. 9 Init. No man can requite his parents, and teachers; yet show thy love and gratitude to them if they want, nourish them: so did good t Gen. 47. Joseph: so tender aught thy care to be of them, that it should be thy grief, if thou do any ways grieve them: u Eccl. ●. My son, help thy father in his age, and grieve him not as long as he liveth. Thou must be cheerful to them, & not violate this piety, so much as w Nè vu●tu laedenda est pietas parentum. with an ill look. A necessary document for those prodigals which will not be warned from riot and lewd company, until they bring their parents hoary head with sorrow to the grave, and necessity bring them home in rags: as also to the profane Esau's, whose impious matches are x Gen. 16. 35 a grief of mind unto Isaac, and make Rebecca cry, y Gen. 27. 46. I am weary of my life, because of the daughters of Heth. Now though it be true, he that doubteth whether he ought to worship God, and honour his parents, rather z Non indiget ratione, sed poenâ. Arist. 8. Top. wanteth stripes then arguments: yet seeing the corrupt nature of man is prone to all impiety, I will hereto add some motives to this duty. 1. It is the a Eph. 6. 2. Exod. 20. only commandment with promise of reward, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee— b Deut. 5. 16. that it may go well with thee— the c Eccls 3. 8, 9 Gen. 27. 27. Deut 33. 1. son of Sirach saith, Honour thy father and thy mother— that a blessing may come upon thee from them. 2. This is d Ephel. 6 1. just before God and e Col. 3 20. pleasing to him: relieving thy father shall not be forgotten— f Eccl. 3. 14, 15. in the day of thy affliction it shall be remembered. 3. A third motive may be taken from the contrary curse to him that any way dishonoureth father or mother. 1. g Deut. 27. 16. Cursed is he that setteth light by his father or his mother: there is h Ez●k. 22 7. no more evident sign of an impious mind, than contempt of parents. 2. i Pro. 19 26. He that wasteth his father, and chaseth away his mother, is a son that causeth shame: and whosoever k Pro. 28. 24. robbeth father or mother, and saith it is no transgression, the same is the companion of a destroyer. 3. l Pro. 30. 17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out. 4. m Pro. 20. ●0. Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness: n L●v. ●0. 9 every one that curseth his father or his mother, shall surely be put to death— his blood shall be upon him: so o Exod. 21. 15 he that smiteth father or mother: there is no less punishment severe enough for such an unnatural prodigy as a parricide, or he that retributeth injury, where he oweth highest gratitude. 5. Lastly, I wish all disobedient children to read Deut. 21. 18, etc. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him, will not hearken unto them; then shall his father and his mother lay hold on him, and bring him unto the Elders of his city, etc. and the men of the city shall stone him with stones that he die: so shalt thou put away evil from among you. A Prayer for children to use. O Lord God, who hast ordained strength in the mouths of babes and sucklings, sanctifying them from the womb, open our lips, that we may show forth thy praise: holy Lord Jesus, who taking up children into thy sacred arms, declaredst, that unto such belongeth the kingdom of God, who for our redemption becamest an infant, and for our instruction obedient to humane parents, who art the eternal son of God, have mercy on us, sanctify us bodies and souls unto thy kingdom and service: keep us in our tender years by thy holy spirit, from all the errors, sins, and pollutions of youth: make us sincerely obedient to our God, that in him we may honour and obey our parents in all things, in reverence and thankfulness for their tender care over us: bless their endeavours to provide for us: spare them that they may live to bring us up in thy faith, fear, and love, that thy great name may be glorified, and they comforted in us, and we with them preserved unto thine everlasting kingdom, through Jesus Christ, our ever blessed Lord and Saviour. AMEN. CHAP. XXVI. Of the wounded spirit, or conscience afflicted by the apprehension of God's wrath against some great sins, spiritual wants, or fear of tentations. §. 1. What a wounded spirit is, how great an affliction: what the conscience is; how comfortable the peace thereof; why God afflicteth his. §. 2. What things principally wound the conscience. §. 3. What they (who are afflicted with the apprehension of God's wrath against them) must consider. §. 4. What they must examine. §. 5. What they must practise. 1. I Have spoken concerning the guidance of the Thoughts, Words, and Actions in general: and in some particular relations to external duties: I shall now endeavour to give directions suitable to some conditions, first of the inward man, and next of the outward. The a Pro. 18. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. percussum. Ariaes' M. contritum spiritum● à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit, ut Psal. 29. 67. Cant. 5. 7. etc. spirit of man will bear his infirmity, but a wounded spirit who can bear? saith Solomon. The word signifieth a smitten, contrite, or broken spirit. It is a manner of speaking borrowed from bodily afflictions by stripes, contusions, bruises, or wounds, wherein by cutting or hurting the sinews and veins, the body weakened and endangered (without cure) to death, disabled so that it cannot support itself, is apt to inflammations and distempers; every light touch hurteth it: it depriveth a man of rest, so that he is impatient of this present posture, and more grieved at the change: To express the intense sorrow of the soul, weak confidence, and enfeebled life of the spirit, God calleth it a wounded spirit. 2. This affliction is so great, as it b Nullus enim maior est dolour, quam is qui peccat● muerone vulnerat conscientiam: neque ullum graviu● est onus quam peceatorum sarcina & pondus flagitiorum: deprimit animam, curvat usque 〈◊〉 terram, nè se erigere possit● gravia, fili, gravia delictorum pondera. Amb●. Horentiano ep. 18. exceedeth all other temporal sorrows: and is such, as none can truly judge of, but they who have with David, seen confinia inferni, as he saith, Psal. 116. 3. The sorrows of death compassed me, and the pains of hell got hold upon me▪ or found me. Other sorrows may be eased, by giving the afflicted something equivalent to that whose loss grieveth him; as where one treasure is lost, and another found: or by some compensation and repair; as Job had a second brood and increase of wealth: Elkanah intimated such a medium consolationis, when he said to afflicted Hannah, c 1 Sam. 1. 8. Am not I better to thee then ten sons? but so can this never be: if you give a man of an afflicted spirit riches, company of dearest friends, or that which might relieve, refresh, or delight some others; you do no more ease him, than you could the broken bones, by putting on some purple or rich robes: no, no, the grief is within, and there must be cured: nothing external can do it: in other griefs, time will mitigate; sunt verba & voces, excellent lenitives of sorrow: in some other kinds, wine, merry company, music, or the like means, may have some part, as the wise man saith, d Pro. 31. 6. Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts: let him drink and forget his poverty, and remember his misery no more. So David's harp could (for the time) refresh Saul, and charm the evil spirit: but this grief admitteth of no efficacy in such comforts. In other pressures we may be eased, or conveyed away from the evil, as e Act 23. 31. Paul was from the Jews conspiracy: as f 1 Sam. 19 12. David from Saul; but there is no flight from a wounded spirit. Whither ever we go we carry our affliction with us, our secret tormenter in us. In fine, as it is, in sense of a separation from God (the reality whereof is the second death) so no creature in heaven or earth can cure it: there can be no sanctuary for a troubled soul, but only Gods favourable presence: till he return and comfort, nothing can. So terrible, in the mean time, is this affliction, that the desperate Judas took death for his sanctuary, against that, which to him was more tolerable than death: how * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyrll. Alexand. in joh l. 11. heavily it sitteth upon the hearts of Gods elect may appear in the words of Job and others— g Job 3. 20, etc. Wherefore is light given to him that is in misery, and life unto the bitter in soul? h Ea vitae conditio est. ut mori plerumque etiam optimi portus sit. Plin not hist. l. 25. c. 8. which long for death, but it cometh not, and dig for it more than for hid treasures, which rejoice exceedingly and are glad when they can find the grave? See Jer. 20. 14, 15, 16, 17, 18. 1 King. 19 4. Jonah 4. 8. 3. The conscience is the knowledge of the heart, knowing that which God knoweth with it: it is a divine light in us, which we cannot extinguish, if we would; a supreme court in us, above us; a silent register of all we do or say; a thousand witnesses, accusing, or excusing; i Sibi ipsum unusquisque animum suum severum sui iudicem: ultorem sceleris se habet, etc. Ambr Const. ep. 44. l. 7. Rom. 2. 15. an impartial Judge which cannot be bribed to justify the wicked, or condemn the just; k Prima est haec ultio quòd se iudice, nemo nocens absolvitur. Juven. the first revenge of impiety, wherein none guilty can be absolved, though there were none other Judge. 4. In true peace of conscience the heart is cheerful in every estate, and condition, Rom. 5. 1. 3. l Bona conscientia nu●●ius oculos fugit. ● Hier. l. ●. ep. 9 it feareth no judge nor witness: it is a continual feast, the souls Eden, the minds fair haven; an unvalueable possession, which maketh every owner happy; a riches which shall never be taken away; m Rome 8. 23. the first fruits of heaven, an immovable comfort: as no wind can move or shake the sun beams, so can neither life nor death, prosperity or adversity this: as long as this is safe, though men receive many sharp charges, as did the n josh. 7. citizens of Ai, yet are they confident to resist; they can resolve with Job, o job 13 15. though he kill me, yet will I trust in him; but if that fail, and the p I●sh. 8. 20. smoke arise thence, their hearts fail them. 5. God q Deut 32. 39 job. 5. 18. woundeth and healeth; it is his justice and mercy: r Prov. 6. 32, 33. we wound ourselves by sin: and God healeth us by afflictions, as s Putridae carne● ferro curantur & cauterio. Hier. l. 2. ep. 9 Psal. 69. 26. Isai 1. 6. Surgeons do with the lancet and cautery: Sins are the thiefs which spoil us, and leave us wounded by the way, till the good t Luke 10. 34 Samaritan come with his wine and oil, to cleanse, supple, and bind up our wounds: he smiteth the conscience with sense of his anger, danger, and bitter smart, to make us sensible of our sins, and bring us to a loathing of them; this he doth sometimes by external afflictions: sometimes by the word of the Spirit, the word preached wounding the heart, terrifying the conscience, and then u Act 2. 37. Peter's hearers cry out, Men and brethren what shall we do? sometimes by smiting the conscience with an inward sense and apprehension of his fierce wrath and severe judgements imminent, in which an w Psal. 55. 4, 5 horrible fear overtaketh them (like the x 1 King. 19 11, 12. earthquake at Hore● preceding the still voice of mercy) in sense of a spiritual disertion, while he hideth away his face; spiritual wants, or permission to some grievous tentation, cold fits of despair, and y 2 Cor. 12. buffeting by the messengers of Satan, in all which, though there be means of comfort appointed, yet none can prevail, till the spirit of God the comforter, return and heal: the same hand giveth vulnus opemque, the wound and plaster: as it was said, the z Host 5 1●. Assyrians and Jareb could not heal Judah and Ephraim of their wound, so no creature can the wounded spirit, till he who a Jer. 30. 11, etc. correcteth in measure, cometh and bindeth up: he, b Psal. 14. 7. 3. only he, healeth the broken hearts, and bindeth up their wounds: even he who c Isa. 53. 5. was wounded for our sins, and bruised for our iniquities— d 1 Pet. ●. 24. by whose stripes we are healed. 1. There are some things principally wounding and afflicting the conscience, §. II. coming up like those e 1 Sam. 13. 17. Philistim spoilers, in three companies, to destroy, and drive men into despair: first apprehension of God's wrath for some grievous sins committed: so f Gen. 4. 13. ●ain, having murdered his brother, cried, My sin or punishment is greater than I can bear: Judas, having betrayed Christ, durst not come to him to beg mercy, because he apprehended an implacable anger in Christ: it is true, that the g Eph 5. 6. wrath of God cometh on h Col. 3. 6. the children of disobedience for their sins: that his i Rom. 1. 18. wrath is revealed from heaven against all ungodliness and unrighteousness of men: that the impenitent by their hardness of heart, treasure up to themselves wrath against the day of wrath: that there k Rom. 2. 5. 8, 9 shall be indignation and wrath to them that obey not the truth: but when thou who art of a wounded spirit, and broken heart, hast well considered; it may be thou shalt find that these things concern thee not, but those who live in sin, and so would do. 2. The second thing wounding the conscience, is sense of spiritual wants, as of hope, faith, assurance of salvation, the spirit of sanctification, prayer, etc. which being God's grace and the presence of his holy Spirit in the regenerate, may yet, for the time, be an hidden treasure, an immortal seed under the frozen clods, without any appearance of life: and the saints may weep and complain like l Joh. 20. Magdalen in the garden, of the loss of Christ when he is with them, speaketh to them, and they know him not. 3. The third is fear of some strong tentations and trials, in which the afflicted and affrighted conscience startleth (as the Disciples when m Mat. 8. 24, 25. Jesus slept in the storm, their ship filled with waves, and ready to founder in the sea; or like Peter n Mat. 14. 30. on the water, when he saw the rough billows coming) and cryeth out, Save Master, we perish; when 'tis sure enough, they cannot perish who are with Christ. Now concerning him that will receive any solid comfort in any of these cases, §. III. it is very necessary that he, 1. Well consider that state in which he seemeth to be. 2. Examine his conscience throughly. 3. Practise some rules proper for any of these estates. Concerning the conscience afflicted with the apprehension of God's anger against his sins, let him consider that 1. As God is just, so is he merciful: he is no inexorable Radamanth, he is easy to be entreated: concerning whom we have a word more sure than any testimony of man; God ( o La●t l 1. ●. 8. sufficiently known to himself only) hath thus proclaimed himself, Exod. 34. 6. The Lord God merciful and gracious, long suffering, and abundant in goodness and truth— keeping mercy for thousands, forgiving iniquity and transgression— Now if that which others said of the Kings of Israël (that p 1 King 20. 31. they were merciful Kings) could persuade them to seek mercy, and desire quarter, that they might be saved; how much more, should that which God who q Tit. 1. 2. cannot lie, (as fame can, and commonly doth) hath declared of himself; move the afflicted soul to submit and beg mercy of him, more ready to grant it, than we are, or can be to entreat it; for ask it we never could, except his preventing grace moved us thereto. 2. r Ezek. 18. God delighteth not in the death of sinners, but in their conversion: and (as experience teacheth) if we may know, who is welcome to the master of a family, by the countenance and deportments of the servants and attendants, than we may know how welcome a penitent sinner is to God, by this, that the s Luk. 15 7. 10. Angels of heaven do much rejoice at it. 3. If he would have destroyed thee, how often might he have taken thee away in thy sins? but now that he giveth thee this time, it is to lead thee to repentance (that t Sec●nda post n●usragium miseris tabula. Higher l. 2 ep. 2. Demet●iad. second table of shipwrecked souls) and to salvation. Rom. 2. 4. 2 Cor. 7. 10. Ezek. 18. 21, 30. t Nulla poenitentia sera est▪ si sit seria. Repentance is never too late, if serious. 4. He terrifieth with present sense of his anger against sin, that men may be stirred up to repentance, and forsaking their sin, wherein they shall be more assured of the mercy of God and their salvation; u Nunquam est sera poenitentia Hier. Sabinian. ep. 3. l. 2. as the storms often shaking the trees, do thereby more fasten them, and give them better root; so is it here: as the winds purify the air and water by their agitation, so doth God the minds of his saints by afflictions, fear of his judgements, and sorrows. 2 Cor. 7. 11. Psal. 119. 67, 71. It is God's mercy to terrify thee now, that thou mayst repent and be saved: the w Ira est Dei non intelligere delicta, n● sequatur poenitentia, etc. Cypr. ep. 3. most unhappy condition of the sinner is, when God concealeth x Magna ir● est Dei quando peccantibus non irascitur De●●. Hier. ep. 38. lib. 1. Castrat. his anger to the last, and giveth the impenitent over, as incorrigible, Isai. 1. 5. so that if thou hadst no remorse of conscience, thy case were desperate: but this conflict in the soul, concludeth another power in thee, resisting fin, whence thou mayst be assured of thy regeneration: because, however weakly the spirit of God doth yet express itself to thee, yet it is certain he can never be overcome. 5. y Rom. 3. 2●, 23, 24. All men have sinned, come short of the glory of God, and are justified freely by his grace, through the redemption that is in Christ Jesus. It is not therefore any man's own righteousness, that must, or can save him. z Psal. 32. Rom. 4. 7. Blessed is the man whose sins are covered, and to whom the Lord imputeth no sin: not, who hath no sin: for on those terms none could be blessed. It is not in the geatnesse or smallness of the debt, where a Luk. 7. 50. or 500 are equally forgiven: and where an infinite Majesty if offended in the least. Never any of the Saints were saved, because they had less sins than thou (who fearest God's wrath, because thine are great, and appear so to thy conscience) because some they had, and he that breaketh one commandment is b Jam. 2. 10, 11. guilty of all, and subject to the curse of the law, which is to those that continue not in all things written in the law to do them. A little wound to the heart, will as surely kill, as the deepest, and of the greatest orifice: a shelf of little sands will as surely bilge the ship, as the greatest rocks: a c Quid prodest ●uncta muniisse, si per ●●um locum perniciosus ho●●i praebeatur access●●. Greg. ●p ● 10. l. 7. little postern gate unguarded will let in the enemy: the smallest sins (if not covered by faith, and cured by repentance) will destroy the soul. When we consider Noah's drunkenness, David's murder and adultery, Solomon's idolatry, Manasses murder, witchcraft, and idolatry, Paul's persecution, Peter's denial of Christ, it may appear, that these fell into the acts of some more gross sins, than thou canst charge thy conscience withal; and that if God's justice should proceed according to the rigour of his law, no d Psal 143. Rome 3. ●0. flesh living could be saved: therefore is e Rom. 10. 4. Christ the end of the law to every one that believeth; as he was to Abraham, David, Peter, Paul, and all those that are saved: when we lay hold on him and his merits, by Gods own covenant of grace, the rigour and curse of the law is suspended: he therefore gave us Christ with this condition, f joh 3. 16. that whosoever believeth in him, should not perish, but have everlasting life: therefore g Rom. 5. 1. being justified by faith, we have peace with God: and there is h Rom. 8. 1. no condemnation to them that are in Christ: for if God justify, who shall condemn? 6. No sin is so great, as God's mercy, and Christ's merit: all actions of the creature are finite; but his mercy, and Christ's merit are infinite: a drop holdeth some proportion with the sea, because both are finite: but finites with infinites hold none. Fear not then if thou canst repent and believe: there is balm in Gilead, a plaster incomparably bigger than the wound: i So●um desperationis crimen est, quod mederi nequeat. Hier. Sabin. ●p. 3. l. ●. only despair condemneth. 7. Humility is the foundation of religion: God giveth grace to the humble, but resisteth the proud: when the subtle tempter k Saepe namque malignus spiritus ut bo●a destruat, quibus prius adversari non valuit: ad operantis mentem post peractam operat onem venit, eámque tacitis cogitationibu● in quibusdam suis laudibus excutit: ità ut decepta mens admiretur ipsa quam si●t magna quae fecit: quae, dum— apud seipsam extollitur, eius, qui donum tribuit, grati● privatur. Greg. l 7. ep 126 Necar. cannot prevail in his persuasions to evil, he insinuateth himself into the mind of them who have done some good, by his mischievous suggestions lifting it up to a secret admiration of the same, until it be deprived of grace and the fruit thereof. The poor publican in his humility not daring to lift up an eye toward that heavenly Majesty he had so grievously offended, having nothing to say, but only, God be merciful to me a sinner, went home justified rather than the proud Pharisee, who boasted of much sanctity. Humility is the securest virtue; l Maxima quippe accusatrix hominum noxiorum est a surpatrix innocentiae arrogantia: inter multos siquidem eorundem criminum ●eos, nullus est crimin●f●ior, quam qui se non putat criminosum: itaque & vis haer so●um malis nostris addere possumus, ut no innoxios iudicemus. Salvian, de Gubernat. Dei. lib. 4. pride, the worm at the root of religion, eating up the very life thereof: now because it is a very hard thing for corrupt man to have any thing better than ordinary, and not to be lifted up in mind above his opinion of others, for the same; therefore God justly permitteth his dear children sometimes to their own strength (like a tender nurse, a little withdrawing her hand from the child, to make it feel it own weakness, thereby to check a more dangerous presuming) so that falling into some broad and disgraceful sin, they may learn in humility safely to distrust their own strength, and depend upon God: better was Peter weeping, then presuming to lay down his life for Christ's sake: then he fell, but now he rose again. If the considerations of thy sins do throughly humble thee, thou hast attained a good effect of a bad cause. 8. God would have the great failings, and grievous sins of some of his elect to stand upon record, that we might conclude from these instances, (as well as God's promises) that if we can repent of sins as purple as they, we also shall find mercy: But this is here deeply considerable, that we never think of any of these to presumption, but to move us to repentance, and faith in him who freely forgiveth the penitent, not the obstinate presumptuous sinner: and is m Nihil ità ●ffendit Deum, quam desper●tione meliorum, haerere peioribus— ipsa desperatio incredulita●i● indicium. Hier. Rustico. ep. 10. l. 2. with nothing more offended, then despair of his mercy (which is a secret questioning the truth of his promises) and impenitency which is the undoubted issue of unbelief: indeed there is n Nihil ità repugnat Deo, quam cor impenitens, solum crimen est quòd veniam consequi non potest, ibid. Hier. Sabin. ep. 3. l. 2. no greater injury to God's mercy, then in despair thereof, to continue in sin; seeing his truth is engaged for our pardon, if we believe and repent: he hath not said in vain, Isai. 1. 18. Though your sins be as scarlet, they shall be as white as snow. 9 Consider, why he sent Christ into the world? because he so loved it, Joh. 3. 16. he sent him o 1 Tim 1. 15 to save sinners; not only them who had broken some of his commandments, or in some small and inobservable measures; but (as Paul saith) he came into the world to save sinners, 0. 1 tim 1. 15 of whom I am chief. He came to call (as himself professeth) p Matth. 9 13. Mark 2. 17. not the righteous, but sinners to repentance. He called q Mat. 11. the heavy laden, not fallaciously, but indeed to ease and disburden them of their sins: he did save Publicans and notorious sinners, and to notify the same, in spite of Pharisaïcal calumnies, conversed with them. 10. Consider that God who commandeth us to forgive, r Mat. 18. 22. Luk. 17 4. not only 70. times, but toties quoties, would not enjoin us that which his self could not, or would not do: he is essentially, and so, infinitely gracious: his mercy is more than a thousand thousand oceons, which can never be exhausted: man hath but a poor stock, a finite mercy at the best, and such as may be lessened and overcome by injuries: he that enjoineth man to forgive without exceptions could not in his justice command and require man to forgive more than his self could or would. * Deus ergo qui etiam minimis animan. tibus hunc affectum 〈◊〉 operis inseruit, se tantummodo creaturarum suarum amore privavit? praesertim cum omnis in nos rerum bonarum amor, ex illius bono amore descen derit: ipse est enim f●●s, etc. Solv l. 4 de Gub. Dei— ex hoc quoque affectu, quo amare nos fecit pignora nostra, intelligere nos voluit, quantum ipse amare● pignora 〈◊〉 Ibid. Add hereto a consideration of his love: he hath planted love, yea a tender love and care, not only in parents for their children, but (lest we should suppose it rather habitual then natural, taught by precept or example, rather than implanted by God in their natures) in the very bruits and birds for the preservation of their young: all this love in the creature, is but a slender accident: but in God it is essential, and so, infinite and unchangeable. Now consider, did God give man (suppose David) so much love and mercy, as that upon the mediation of the Tekoïte, he could presently be reconciled to a rebellious Absolom; hath he given thee bowels of compassion, to zeal thy children's good and safety, to mourn for their faults, and to be ready, upon the least appearance or signs of amendment, to be reconciled unto them, & canst thou conceive that God will not be much more ready to pardon thee, if thou canst repent, and beg pardon, through Christ the son of his love, in whom he hath said from heaven, s Mat. 3. 17. he is well pleased? The custom among the t Plut. vit. Themist. Molossians was, that the Petitioner should take up the King's son in his arms, and so kneeling before the altar, nothing might be denied for his protection and safety who supplicated: (so Themistocles found favour with King A●m●tus) so the Lord heareth our petitions, if we present him in the arms of faith, Christ Jesus and his merits. 11. A wounded spirit, a broken and a contrite heart, is an u Psal. 51. 19 acceptable sacrifice to God, that which he will not despise: thou canst not reasonably think thy case evil for that which God liketh and loveth in thee, and hath so mercifully cheerished in those he dear loved: the man after Gods own heart, w See Psal. 38 5, 6. Psal. 116. 3. Psal. 143. 7. David felt this which thou art afraid of, My heart saith he is wounded within me— Psal. 109. 22. 12. Consider seriously, that a quiet conscience is not always a good conscience, nor an unquiet always evil: there is a lethargy, torpor, and stupidity of an evil conscience in a carnal security: x Tranquillitas ista tempestas est. Hi●r. Heliod ep. 6. l. 2. Ho● plango quod teipse no● pl●ngi●, quod 〈◊〉 non sentis mortuum. Higher Sabin. ep. 3. l. ●. this calm is a fearful storm, wherein the soul● (like the men of Laïsh) is quiet and secure, until some spiritual Danites awake it; and the sinner goeth on like Agag, thinking surely that the bitterness of death is past: as some heartsick man, in whom the strength of nature is so decayed, that he feeleth not the undiscovered approaches of death now imminent; such is the calmed conscience of a secure ●inner. Again, the conscience of a righteous man, in case of some sin unrepented of, if it be not quiet, it is the better: if it be like the ship in which Jonah fled, followed with storms till he be cast out; who seeth not, that it is the more happy? The danger is when the mind can be quiet and untroubled in guiltiness and impenitency: if we feel not our wounds, it is a mortal sign: as pain is of sense, and sense of life: so that the main skill is to know, whether thy peace or unquietness and horror of conscience be good or not? To this a serious examination is requisite; §. IV. wherein I shall lay down 1. Some reasons why we must seriously examine our consciences. 2. The main lets intercident thereto. 3. Certain rules by which we may throughly examine. 4. Interrogatories to be proposed to the afflicted conscience. 5. Some conclusions necessary to be known herein. 1 We ought to examine ourselves; for certainly God hath not so often commanded it in vain. Lam. 3. 40. Psal. 4. 4. 1 Cor. 11. 28. 2 Cor. 13. 5. 2. Without this, we cannot know our sins, and so not repent, nor have any solid comfort in impenitency: we are extreme apt to mistake ourselves: which if we do, we can have no sound comfort in the testimony of a good conscience, which presupposeth faith and illumination. 3. Without this, we cannot possibly know which way we are going, the y Mat 7. broad way to destruction, or the narrow to salvation; which were very necessary to comfort us, if we go right, or to recall and rectify us, if wrong. 4. Without this, we can never make a right use of God's corrections, nor find any comfortable way out of them: neither can we understand his works of mercy in us, when he humbleth us to raise us more. The common lets to this duty, are 1. An ill conscience, which being z peceata quasi quaed● sunt ●ulnera anie●oarum. Hug. de s. Victor. ●●iscell. l. 1. wounded by fearful guiltiness, cannot endure any searching. 2. Native hypocrisy, misreporting us to ourselves, calling us godly (when we are nothing less) counting it injury not to be counted so. 3. Distracting cares of this life, and carnal security, which say with those Jews, Hag. 1. 2. the time is not come— these make men put off all to the hazard of the last hour. The rules which thou must herein observe, are 1. Endeavour to find out and abandon all thy known sins. 2. Rest not in outward shows, but let down the light of God's word into the secret and dark recesses of thy heart: a Luke 15. the woman first ligted, then swept the room. 3. Judge thyself as impartially as thou wouldst do an enemy: limmers use to set their work at some distance from them, that they may be able to judge, and amend their errors. Place thy actions upon the person of some other man; David could not see his sin in himself, till b 2 Sam. 12. Nathan showed it him in another: I need not instance in c Gen. 38. Judah and d 1 King, 20. 4. Ahab. 4. Begin timely, and be constant in this duty: if thy thoughts, after some slender pursuit, return as those e Josh, 2, 22. men of Jericho, with a non est inventus, know that thou hast more need of greater diligence to examine again and again. 5. Examine thyself by the whole law of God: concerning time past; and what thou art in opportunity to sin: few wicked men but are content to observe some of God's laws (if thou wilt grant them f ● King 5. 18. Naaman's plea, only God be merciful to thy servant herein) and sometimes Herod, Ahab, Pharaoh will have certain fits of seeming devotion and repentance: the frozen serpent will not sting: then men's corruptions appear, when opportunity gives them birth. The Interrogatories to be propounded to thy conscience, are 1. Doth sin reign in thee, so that thou yieldest a willing obedience thereto? or doth it tyrannize over thee? there is an immense difference between these: all men sin, but sin reigneth only in the unregenerate; ( g Rom. 6. 12. let not sin reign in your mortal body) the regenerate sin, but, h Rom. 7. 15, 19 that which I do, I allow not: for what I would, that I do not, but what I hate, that I do— the evil which I would not, that I do: ask thy conscience therefore, whether thou wouldst have done the evil which now woundeth it? if not, it is no more thou, but sin that dwelleth in thee. 2. Dost thou loathe all sin, because it is contrary to God's holy will? and rather because thou * Nemo autem potest desperare, qui diligi●, Beda in Joh. 15. lovest God, then because thou fearest his judgements? dost thou not only grieve for every sin which thou hast committed, but also for the pravity and corruption of thy will, and the infirmities of flesh and blood disabling thee to the purer service of God: fear not, in Gods esteem thou art not what thou loathest, and wouldst not be: neither will God ever condemn thee for that, which he hath given thee grace to loath and condemn in thyself: for if we would judge ourselves, we should not be judged. i 1 Cor. 11. 31. The unregenerate man loveth sin, however he fear and hate the punishment thereof; the regenerate hateth it, therefore God will not judge him for it, as our Saviour said to the penitent sinner, Joh. 8. 11. neither do I condemn thee: go and sin no more. 3. Wouldst thou fain be holy, Liberandus enim à Deo ipso omnino non er●●mist te ●pse damnaveris. and is it thy hearts desire to serve God sincerely? Salu. de Gub. Dei l▪ 5. ●ine. so that thou canst say with the Church, Isai. 26. 8. The desire of our soul is to thy name, and to the remembrance of thee? Dost thou k Mat. 5. hunger and thirst after righteousness? be assured thou shalt be satisfied: Dost thou in the inward man consent to the law of God? be confident, a true desire to be holy, speaks a man such in God's esteem: our present best perfection is, not that we are holy, but that we would be such. 4. Hast thou respect l Psal. 119. 6. to all God's commandments, so that thou dost not in thy heart dispense with any of them for pleasures, profits, or any secular advantage sake, but wouldst feign keep them all? be comforted, however Satan's delusions beguile thee, and thine own corruptions sometimes betray thee; yet, a little to serve God without exception, or dispensation to any sin, concludeth a man regenerate, the denomination following the better part, as appear in Paul's expression of himself in the same case. Rom. 7. 25. With the mind I myself serve the law of God; but with the flesh the law of sin: that is groaning under the tyranny thereof, not dispensing with its reign. 5. Dost thou resolve to do thy uttermost endeavour to avoid sin? God accepteth m 2 Cor. 8. 1● the will for the deed: David n Psal. 119. 8, 57, 106. said, I will keep thy statutes, and I have sworn, and I will perform it, that I will keep thy righteous Judgements o 2 Sam. 12. ●. : it is evident he did not so, but certain that he would have done so. 6. Dost thou conscionably and diligently use the means to know thy sins; as by an home-applying▪ the word to thy conscience: for p Rom. 77. by the law is knowledge of sin? Dost thou carefully avoid all occasions and incentives, moving thee, and leading thee thereunto? He hateth drunkenness in vain, who will not refrain from the company that led him thereto: if thou hate adultery, look not on the lascivious: let her not take thee with her eyelids: the q Oculus meretricis est laqueus amatoris, Ambr. de poen▪ l. 1. harlot's eye, is the adulterer's snare: r Mat. 5. 28. Whosoever looketh on a woman, to lust after her, hath committed adultery with her already in his heart: s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. either looking love not, or loving look not, saith Isidore. Isidor, op. 173 Come not near the door of her house, Prov. 5. 8. Occasion is lust's pander. 7. Ask thy conscience, whether it can presume to sin wittingly and willingly? and whether it can be quiet in any known and unrepented sin? if it be unquiet, fear not; this very unrest of conscience, which so much affrighteth thee, is a principal mark of a good conscience: it is true (as the women sang of Saul and David, t 1 Sam. 18. 7● Saul hath slain his thousand, but David his ten thousand, so) despair hath cast away some, but presumption many thousands more. 8. Hath not thy conscience at some times, in some good measure been comforted by a sweet assurance of thy interest in Christ, resolution to leave all thy sins, peace with God, and salvation by the merits of Christ, we must not always judge of our state by present sense: there are certain u Rev. 3. 10. hours of tentation, wherein the light of grace is fearfully eclipsed to our sense, and the stupid, or afflicted conscience feeleth no present comfort of God's spirit, which yet in due time shall return, and compensate our trials with greater advantage of assurance than we had before. 9 Lastly examine thy conscience, whether that after thy fearful trials (and esteem in the midst of them) thy refuge be not to God in earnest and hearty prayer to have mercy on thee, comfort and confirm thee, yea sometimes when he hath not for a long season showed thee any countenance, and seemed to reject and not regard thy earnest supplications, thou hast resolved not to give over crying unto him, but with Jacob thy soul hath said, w Gen 32. I will not let thee go until thou bless me? Happy man! he that gave thee that spirit of prayer and perseverance, x Luke 18. 7, 8. will assuredly hear thee, as he did the Cunanitish woman, y Mat. 15. 2● 28. and accomplish his work in thy salvation. The conclusions necessary to be considered hereto, are 1. God's judgements are ever just, I, when flesh and blood, say with z joh. 3 9 Nicodemus, How can these things be? when thee too curious inquests after them are to be stayed with a, a Rom. 9 20. Nay but, O man, who art thou that repliest against God? and so also his mercies are as the unsounded deeps, beyond all apprehension of carnal reason; often curing, by wounding and afllicting the guilty conscience; comforting, by terrifying; bringing to glory and immortality through corruption; killing sin in the flesh by death, the fruit of sin, and bringing to heaven (as I may say) by the gates of hell, and fear of damnation. 2. The most grievous sins committed in ignorance and unbelief, after repentance, are no arguments to despair: b 1 Cor 6. 9, 10, etc. Neither fornicators, idolaters— thiefs, covetous, drunkards, revilers, nor extortioners shall inherit the kingdom of heaven; and such were some of you: but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God: Paul c 1 Tim. 1. was a blasphemer, persecuter, and injurious man, but obtained mercy; for as much as he did it ignorantly, and in unbelief, in his conversion these sins were taken off, as his d Act. 28. 3, 5, 6. Melita viper, without more danger to his life: so God pronounceth of the convert, e Ezek. 18. 12 all his transgressions that he hath committed, they shall not be mentioned unto him. 3. Great and grievous sins of the regenerate, through violent perturbations of mind, or tentations overtaking them, are not to be reckoned among symptoms of reprobation or apostasy: such was Peter's denial, and David's adultery and murder: therefore the Apostle saith, f Gal. 6. 1. If any man be overtaken in any fault, ye that are spiritual restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted; and Christ teacheth us, without distinction of great and little sins, to say daily, Forgive us our trespasses: this life is a spiritual combat, a trucelesse war g Ephes 6. against the powers of darkness, wherein the strongest may be, and often are carried away captive, and yet be healed and recovered; their h Captivus abducitur sed in vitus, qu● in alienas terras necessitate contendat: intimo tamen non migret affectu: patriam secum animo vehat: quaerat copia● quemadmodum revertatur— Amb. de paen. l. 1. c. 3. captivity concludeth not their not being true Israëlites, who would fain return. 4. Every sin against knowledge doth not presently conclude a reprobate mind: the best and most knowing are sometimes taken in Satan's snares; Peter (though forewarned) denied Christ through sudden apprehension of fear: not out of malice, but infirmity: we (nay the best of men) are but partly flesh, and partly spirit, so that we can neither do the good we would, nor avoid the evil which we see and hate: i Rom. 7. Paul, and all the regenerate knowing, and allowing the law of God, yet sometimes feel another lawless law carrying them away captive to sin. 5. Though every sin against conscience be very dangerous, and every perseverance therein, the very suburbs of hell, yet every such failing concludeth not against repentance and remission: because sin not only allureth, but sometimes exerciseth the rage of a tyrant, and captivateth us against our will: there may also be a lethargy or epilepse of the soul: there is such mischievous subtlety in Satan, that his snares (though seen) are not always avoided; whose messengers (though felt with grief of soul) are not always overcome; yet he● that gave waters to the k ●●x. 17. 6, 7. Horeb rock, can smite our harder heartr, and make the waters of life slow plentifully, to repentance never to be repent of. 6. Though every relapse into sin be very dangerous, yet if a man be not l 2 Pet. 2. 20, etc. entangled and overcome therein, it concludeth not against repair by repentance: the most holy m Pro. 24, 16. fall seven times a day. Satan doth not always present new scenes, but sometimes dresseth up his old artifices, therewith to beguile. 7. Though our infirmities be many, God's power is made n ● Cor. 12. manifest therein, sustaining us, that though we fall, we shall not fall away: though Satan's power, subtlety, and restless malice be very great, yet he and his messengers cannot go beyond their chain, wherewith they are limited, no not so much as into an o Mat. 8. herd of swine without God's leave, who will not try us p 1 Cor. 10. 13. above that he will make us able: so that we may resolve, q Rom. 8. that neither life, nor death, nor any creature shall be able to separate us from the love of God in Christ Jesus. The rules of practice hereto belonging, are §. V. 1. Do thy utmost endeavour to keep the testimony of a good conscience, which thou canst by no means do, but by watching over thy soul, and with unyielding constancy resisting temptations: every sin, the least, woundeth the soul afresh: be not secure of little sins, let a good conscience be most precious unto thee: part not from it for any pleasures, honours, or riches of this world; rather part from thy life: have a tender conscience: a r 1 Tim. 4. 3. Tit. 1. 15. seared one, like callous flesh, is hardly sensible of that which toucheth it: to this, s Consuetudo peceandi, toslit sensam pecc●ti. custom bringeth a man, taking away the sense of sin. 2. Approve thyself in every action t 1 Pet. 3. 15. 10. to God, setting thyself ever in his presence, who seest all thou dost o● thinkest; and care not who ever else blame thee when he approveth thee: u 2 Cor. 1. 12. walk not according to the wisdom of the flesh, but by God's grace which shall at last be thy rejoicing. 3. Be sure sin reign not in thee; which cannot be, except thou sell thyself thereto, by consenting to thine own captivity; as the w Ex. 21, 5▪ 6. eare-bored servants, who professed love to their masters; and so would not be manumissed and freed from them: hate sin, and none shall hurt thee: no sin is so pernicious, as that which pleaseth most; specially take heed of presumptuous sins, that they get not dominion over thee. Psalm. 19 13. Numb. 15. ver. 30, 31. Deuteron. 17. vers. 12. 4. Look on God's justice and mercy together, part them not in thy thoughts: if thou look on his justice only, thou must needs despair in the sight of thy sins: if thou look on his mercy only, thou wilt easily presume, when thou shalt see the admirable immensity thereof, so ready to pardon sins: the old seamen noted the ignis lambens sitting sometimes on the yards of their ships, for a good, or a mischievous presage: if they saw but one flame, they called it an unlucky Helena: if two, they took it for Castor and Pollux, good abodements of fair and prosperous weather: it is much like here: to consider either mercy, to presumption; or justice, to despair; is destructive: it is happy to find them thus together, that thou neither in thy security presume to sin, nor despair for the greatness of any sin in thy repentance. 5. Labour for true faith in Christ, who is the x 1 Joh ●, 2. propitiation for our sins, y 1 joh. 1. 7. whose blood cleanseth us from all: z 1 Tim 1. 19 holding faith and a good conscience, that we may a 1 Tim. 3. 9 not be wracked. There was no cure for a wounded Israelite, against the venom of fiery serpents, but to look up to the brazen b joh. 3. Serpent, which prefigured Christ apprehensible by faith; the only cure of sinne-wounded consciences. 6. Let but this very sense and apprehension of God's wrath which now terrifieth thee, cause thee the more heartily to loathe all sin; and thou shalt thereby be assured, that God hath wounded thee, only to heal the. 7. Remember that c Rom. 3. 19 what the law saith, it saith it only to them who are under the law, not under grace: they are under the law who plead not guilty, and stand upon their justification by works of the law: we are under grace, who seeing our sin and misery by the law; flee wholly to him for mercy, who d Rom. 3. 24. freely justifieth the sinner: the curses and threatenings of the law are not to break the e Mat. 1●, 20. bruised reed, nor quench the smoking flax (the penitent soul trembling at God's word, grieving for his sins, the man of a wounded spirit, Christ came to call and save such) but to beat down the heart lifted up with opinion of self-merit, safety in, and presuming to sin. 8. Repent thee f Agenda est enim poenitentia, non solum solicitè, sed etiam matur●, etc. Ambr de poen l. 2. c. 1. quickly: let not sin get r●ot in thy heart: let not the wound grow blue before thou apply the medicine: high thee quickly to the throne of Grace to implore mercy, before wrath come out against thee: catch hold quickly on this second table, repentance, who hast lost the first of innocency: condemn thyself, and Christ will justify thee: he only g Novit omnia Deus, sed expectat vocem ●uam: non ut puniat, sed ut ignoscat— praeveni accusatorem tuum: si teipsum accusaver●s, accusatorem nullum timebi●, etc. Ambr. de poen. l. 2. c. 7. expecteth thy voice: when thou sayest, I have sinned, he saith, I forgive thee. Do but mark how quickly the pardon followed h 2 Sam. 12▪ 13. David's confession: no sooner had he said, I have sinned against the Lord, but the Lord said by the Prophet, the Lord also hath put away thy sin: Peter quickly repent, and as quickly found mercy: i Heb. 12. 17. Esau stayed too long, and so found no place for repentance, though he sought it carefully with tears. If the grando fired, be suddenly cast back again, it proves only the assailants harm or danher: such shall Satan's fireworks prove, if thou presently cast out his tentations, and heartily repent thee where any of his darts touch thee. 9 Give not thyself over to pensive dedolency, worldly sorrow, and fruitless solitariness: that will but feed the bitterness of spirit: think not too much of thy afflictions, but sweeten them with the frequent remembrance of God's mercy toward thee: take heed of k 2 Cor. 7. 10. worldly sorrow, that is unto death: cheer up thyself in God, as David did, l Psal. 43. Why art thou so sad, O my soul, and why art thou so disquieted within me? trust in God, for I shall yet praise him— m Pro. 17▪ 22. a merry heart doth good like a medicine: but a broken spirit drieth the bones. A merry heart n Prov. 15. 13 maketh a cheerful countenance, but by the sorrow of the heart the spirit is broken. 10. Harken diligently to the word of God: he is the God of all consolation, and the word is o Scripturae sacrae oraculum, Deimens' est, Salvian de Gub. Dei. l. 3. his mind and revealed will for our good: that is a full store-house: there is no affliction incident to man, which may not there find a proper cure: here thou shalt find rules to guide thee, and keep thee from sin: here thou shalt find the sweet mercy of God in Christ Jesus, to wash away the guilt of all thy transgressions: but be thou not only a hearer, but a constant doer of the word, and lay the gracious promises up in thine heart; so shalt thou in due season feel the work of God's spirit distilling the former and the later rain upon the seed, to make it take root and be fruitful. 11. Hereto add zealous and frequent prayer, as the p Psal. 6. 2. Psal. 41. 4. Psal. 51. 8. Psal. 109. 107 Saints have done in all their distresses: and be assured that he will not leave thee comfortless, but at last coming with great assurance of thy salvation, will abundantly recompense thy patience in suffering, and perseverance in praying for pardon. Satan is never more foiled, and fooled in his own work, then when he gets leave to wound the hearts of the elect; for (as Romanus the martyr told the tormenter) look how many wounds he gives them, so many mouths he setteth open for them, to cry to God for help; and indeed these jewels cannot come to their glorious lustre, without hard grinding by afflictions. A Prayer for them who are of a wounded spirit, in respect of their grievous sins. O Lord God, gracious and merciful; rebuke not in thine anger, neither chasten me in thy hot displeasure: my soul is sore vexed: and Lord how long? Have mercy on me for I am weak: Lord heal my soul and deliver it: O save me for thy mercy sake: I am weary of my groaning, mine eye is consumed with grief: Lord hear my supplications, receive my prayer. I am sorely afflicted, Lord quicken me according to thy word: in thy loving kindness, and multitude of thy tender mercies; blot out my transgressions, wash me throughly from my sins, cleanse me from all mine iniquities, the greatness and number whereof is such, as that I am ashamed and afraid of thy blessed presence: I acknowledge myself unworthy to look up to heaven, to appear before thee with petition for mercy, who have so uncessantly provoked thy justice: the filthy leprosy of my sins stop mine own mouth: my heart answereth, that I am unworthy that ever thou shouldst incline thy gracious ear unto so wretched a sinner. These terrors of conscience wherewith thou hast now afflicted my soul, are thy just judgements: the fears of hell and eternal condemnation, wherewith thou hast wounded me, are incomparably less than my sins: but Lord remember them not, who canst not forget the sufferings of thy holy son Jesus for them all. I am not able to answer thee one of a thousand, nor can thy justice require that of me, for which my Saviour and redeemer hath satisfied: therefore I renounce myself, that I may be found in thy Christ, not having on our own righteousness, according to the condemning letter of the law, but that I may be clothed in his righteousness, who hath long since canceled the hand-writing of ordinances that were against me, and paid the debt for me: Lord, for his sake, I humbly entreat thee to turn this judgement under which I now labour, into mercy: let it beget in my soul a true loathing of all sin, a steadfast purpose to forsake all my evil ways; a comfortable experience of thy mercy pronouncing pardon to my afflicted conscience, by the infallible evidence of thy holy spirit, and assurance of peace with thee: make me to hear of joy and gladness, that the bones which thou hast broken may rejoice in thee: cast me not away from thy presence, take not the holy Spirit the comforter from me: but restore me to the joy of thy salvation, and uphold me with thy free spirit, despise not a broken and contrite heart, but heal my wounded spirit: then will I teach transgressors thy way, that they may fear thee (who art so terrible in thy justice) and convert unto thee, who art so abun●amt in thy mercy. Lord hear me, Lord incline thine ear to a poor distressed soul: Lord consider and do it, for thy only son our Saviour Jesus Christ his sake, to whom with thee, O heavenly father, and the holy spirit, be all honour and glory, in heaven and earth, from this time forth and for ever. Amen. CHAP. XXVII. §. 1. Sense of spiritual wants afflicteth, but not so much endangereth the soul. §. 2. What we are herein to consider. §. 3. How we must examine the conscience. §. 4. Rules of practice hereto necessary. THe second thing wounding and afflicting the conscience, §. I. is sense of defects, and spiritual wants: as, want of faith, hope, assurance of salvation: want of sanctification, purity of heart, the spirit of prayer, and hearing, want of ability rightly to perform other holy duties. In these the spirit is stupefied and fearfully darkened in the saint for a time: a man sometimes feeleth dulness to, and want of fervency in prayer, and want of comfortable assurance that God heareth or regardeth it, because he doth not presently answer, or not at all grant that which we ask: sometimes he feeleth a deviation of his mind, and discomposure of thoughts, in attention, and unbeleef in hearing the word, or reading the same: sometimes want of patience, want of love to God, and charity to men; in fine, such a general debility, or distemper of the inward man, Rom. 7. 18, 19 24. that he readily concludeth with Paul, I know that in me (that is in my flesh) dwelleth no good thing: for to will is present with me: but how to perform that which is good, I find not: for the good that I would, I do not: but the evil which I would not, that I do— O wretched man that I am, who shall deliver me from the body of this death? These are great maladies of the soul, and wounds of the spirit: but the sense hereof (as I said) is a good sign of a bad cause: where these are, and the sinner is not sensible thereof, they are desperate Symptoms. For comfort herein, §. II. let us (as was proposed in case of the precedent distress) consider 1. That the very same measure of grace, which to the present sense of a regenerate man, seemeth incompetent, may yet be a sufficient measure to save him: and he is then strong (by the power of Christ resting upon him, and showing it perfection in man's weakness) when crying out for God's assistance, he is most weak in his own sense: 2 Cor. 12, 8, etc. so in Paul's distress, the Lord thus answered his petitions, My grace is sufficient for thee: he saith not, it shall be, (as relating to a greater supply) but it is sufficient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as speaking of the present measure of grace, which then he had, when he seemed to himself, weakest. 2. That the saints present measure of assurance is such, as that they must not only give diligence to make their calling and election sure, 2 Pet. 1. 10, 18. that so an entrance may be administered to them abundantly, into the everlasting kingdom of Christ, Phil. 2. 12. but (though it be God which worketh in them both to will and to do) they must also work out their own salvation with fear and trembling. 3. All unbelief concludeth not a reprobate sense: there is an unbelief in the elect before, and a perplexing remainder thereof, after their calling; yea in their best estate here: Luke 17. 5. Mark 16. 14. why else did the Apostles pray, Increase our faith, and why did our Saviour upbraid them with unbelief? 4. That saving faith differeth in degrees: so that there is a stronger and a weaker faith, yet both true, and justifying: so do all other graces: one hath a greater and more excellent measure of the spirit of prayer than another: one hath a more discerning and attentive spirit of hearing then another, and yet in either instance, the least may be true, and sufficient: for to every man is given according to the measure of Christ: one hath ten talents, Eph. 4 7. another but two: yea in one and the same man's faith, there is sometimes a greater, sometimes a lesser measure of confidence and assurance: and so we must judge of other gifts: sometimes there is more fervency in prayer, sometimes less: the sunbeams fall not on us at all times alike, neither doth the light of grace. 5. That a true saving faith may be very weak, and the believer may have very little sense thereof for the time, and yet the gates of hell shall never prevail against it, as may appear in Peter's example. 6. That there are doubtings and failings in the best on earth: Gal. 5. because we are here but partly spirit: Phil. 3. we are not yet come to perfection: Rom. 1. 17. faith here must receive contintuall increases, and be subject to trials: 1 Pet. 1. 6. so must all other graces. 7. That true faith can never, never shall finally fall away, or utterly fail, though it be subject to intention and remission: Luke 22. 31. because Christ intercedeth for us, as he said to Peter, Rom. 11. 29. Behold, Satan hath desired that he may sift you as wheat: Act. 13. 48. but I have prayed for thee, that thy faith fail not: Remitti potest, non amitti: secundum gradum, non secundum habitum. because his grace by which we are called, and stand, is immutable, in the counsel and decree of God: and because hereto we are scaled up by the holy spirit of promise: and the like we are to judge of all the fruits of sanctification, 2 Cor. 1. 21, 22. which being the gifts and graces of God, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as God repenteth not of, neither finally withdraweth. We must here again examine the conscience: I have spoken something concerning the examination of faith in the 2. Chap. but intent here only those things which concern this present Argument of comforting the afflicted soul: ask thy conscience therefore, whether 1. Thou hast indeed a true sense of thy spiritual wants, and grievest at thy corruptions of heart, which on every occasion break out into acts of sin against God; is this a grievous burden unto thee? be comforted, thy sin is out of it proper place, a stranger unto thee: for nothing in it own place is heavy. The danger is want of sense, and taking pleasure in unrighteousness: if a man feel not when he is wounded, he is either dead, or in some dangerous ectasie. No part hath sense but the living: though it were for the present more comfortable to be whole, yet sense of smart in thy wounds, Rom. 8. concludeth life, and indeed, in God's cures (who maketh all things work for the best to them that love him) a better state (in respect of the quiet fruits of righteousness, accrueing to them that are thereby exercised, and the ulcerous corruptions of our souls, often necessitating our wounding that we may be healed) then the secure prosperity of sinners: Psal 119. it is good at the last for the saint that he hath been troubled. When thou hearest or readest the Scriptures, dost thou feel the want of saith, assurance, sanctification, the spirit and fervency of prayer? be comforted: as the sun's eclipse, and failing of light towards us, can be discerned by no light but it own; so neither can the want of grace be possibly discerned by any thing but grace. 2. Hast thou an hearty desire to have these wants of grace supplied? fear not, that very desire of grace is grace; without which thou couldst not desire it. Ma●. 5. 6. Blessed are they who do hunger and thirst after righteousness: for they shall be filled. God will never famish that soul which desireth him and his saving health: none can hunger but the living; none hunger for grace, but he that liveth thereby: but thy desire of grace must be hearty, not languid: such as cannot rest unsatisfied with any thing else in the world: there may be a feeble or oblique appeti●e of salvation in Balaam (for fear of damnation) but he more loved the wages of unrighteousness: the most happy thirst for the waters of life is that which afflicteth the soul, till it be obtained; which can never rest or joy in any thing without it: so that indeed this very condition which so much afflicteth and affrighteth thee, is the most secure and happy; and thou shalt once know, that which he said in the happy event of his unhappy shipwreck, O every periissemus, nisi sic periissemus. We had perished, if we had not thus perished. And when thou hast received the spirit of God in such a measure, as thereby to know the things that are freely given thee of God; 1 Cor. 2. 12. Psal. 94. 1●. thou shalt find, that Blessed is the man whom the Lord chasteneth and teacheth in his law, that he may give him rest from his days of adversity. 3. In sense of spiritual wants, ask thy soul whether ever thou hadst that whereof thou now feelest the want? if thou hadst, be assured it shall revive again, and finally overcome; as it is written, 1 joh. 4. 5. Whosoever is born of God overcometh the world: and this is the victory that overcometh— our faith. And this sense and sorrow is a certain token of thy recovery and soul's health, as that seven times sneezing of the Shunamites son, before he opened his death-closed eyes, was, of his life's returning. If thou never yet hadst the grace, whereof thou now beginnest to feel the want, it appeareth by this sense, that now thou shalt have it: and this trouble of thy soul, joh. 5. is but as the moving of Bethesda waters, a certain sign of an healing power descended thereinto. 4. Ask thy conscience, jer. 2. 17. as the Prophet saith, Hast thou not procured this unto thyself? this of which thou complainest of? hast thou not neglected the appointed means? Suppose want of faith perplex thee; hast thou not carelessly heard the Gospel? hast thou laid it up in a careful heart? hast thou valued it, and begged it fervently and frequently of God, above all things in the world? Thou complainest of want of the spirit of prayer; hast thou not neglected this duty in times past? dost thou duly prepare thyself thereto? dost thou use that vigilancy which Christ enjoined, Watch and pray; by recalling thy profane and wand'ring thoughts from their extravagancies, and in all attention of spirit fixing them on Jesus Christ? thou feelest the want of sanctification in thy heart, tongue, and actions? Ask thy conscience, if thou hast not heretofore buried the checks thereof, for some vain pleasure or profit sake? If thou wouldst have the effect cease, remove the cause. God will have his ordinances duly observed, wherein they shall never want their promised effect. 5. Ask thy conscience whether thou dost not live in some grievous sin? It is but folly to cry out of the heat and still cast oil on the fire: if it be an Achan's wedge hidden, search for the cursed thing, 1 King. 8. 38. and the plague in thine own heart, in the cure whereof thou shalt be comforted; if it be a sleeping Jonah, job. 22. 23. cast him overboard: as Eliphaz said, If thou return to the Almighty, thou shalt be built up: thou shalt put iniquity far from thy tabernacles— the Almighty shall be thy defence— then shalt thou have delight in the Almighty, and shalt lift up thy face unto God: thou shalt make thy prayer unto him, and he shall hear thee— The rules of practice are, §. IV. 1. Hear God's word preparedly, that is, (as hath been said) renew thy repentance, and pray for a blessing thereon: hear it reverendly, and attentively: faith is by hearing; so is sanctification, God's spirit working upon his own ordinance to make it active thereto. The very cause why so many hear, so often, and so few, so seldom practice, and receive true comfort thereby, is because they prepare not, but are like men that sow among thorns. 2. Let faith (and all other graces) be precious to thee, for his sake whom it apprehendeth: God will never bestow his inestimable gifts on men who sleight and undervalue them: how few set a right estimate on precious faith, the spirit of prayer, or memory of good things, till it be too late? things of this world are rated high enough: but where is the man that riseth early, late takes rest, eats the bread of carefulness, ventureth sea and land, to get faith and sanctity? do but thou so value and desire these best gifts, and God will not withhold them from thee, Joh. 7. 38, 39 Venture interior● homini●, conscientia cordis eius— i●sa etiam fons orit. Beda in loci Gen. 29. 2. Psal. 84. 11. 3. Jesus said, He that believeth in me, out of his belly shall flow rivers of living waters; that is the abundant graces of the holy Ghost: labour for this faith; but if thou wilt attain it, endeavour to remove all lets and obstructions thereto: resolution to continue in any known sin, and true faith are inconsistent, Hardness of heart is like the great stone on the mouth of the well at Padan-Aram, which keep men from the refreshing waters: these must first be removed: sin in the affections is like a venomous toad in the mouth of the fountain, stopping up the waters of life. 4. Consider God's work in thee, by comparing thy condition with others: thou art possibly not heard in thy prayers? not to say, Dost thou ask according to his will? I say, mark God's work, which is to save thee and make thee eternally blessed: if he do that by a means which he knoweth best; 2 King. 5. Wilt thou be impatient, with Naaman, if thou art not healed and helped according to thy way which thou proposest? Is it not enough that he will do that which is best for thee, and canst thou judge so well of that, as God? nay but subject to God's good will and infallible wisdom: thou mayst err in ask, (who hath not?) but he cannot in giving for the best: it may be he seeth best to try thy perseverance & patience, whereof I confess I know no harder object, than opinion of his not hearing our prayers. It was no small trial when David cried out, Psal. 22. 1● My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my crying? Mat, 27 46. It was the greatest when our Saviour repeated the same. Moses was denied entrance into Canaan, but received into heaven: Heb. 5. 7. the cup did not pass away from Christ, but God's will was done in the work of man's redemption; and so he was heard. Thy faith beareth many sharp charges of the tempter? mark God's work therein: Doth he not even by this means more confirm it? Is not every temptation as the shaking of the trees, which loosening the ground maketh them take the deeper root? thou feelest great defects of sanctification, and thence many dubious conflicts between the spirit & the flesh, Gen. 25. 22, making thy soul cry with Rebecca perplexed with her wrestling twins, why am I thus? despair not, but consider God's work: thus he forceth thee often to fly to him, and to consult his oracles: thus he exerciseth thee to humility, without which the most excellent graces could not save thee. He that prayed for Peter fallen, could have kept him from falling into that sin: but thus he kept him from presumption, and fitted him to confirm his brethren. 5. Beg holiness of God, who hath said, Ask and ye shall have: it is a vehement motive hereto, to consider that God is holiness; and certainly he cannot choose but love his own image in us, and give us that which he loveth: it pleased God that Solomon (before riches, revenge, and life itself) begged of him Wisdom; 1▪ King 3. 10, 11. so that he did not only grant his request, but over and above gave him riches and honours: and undoubtedly it doth so much please God, Eph 3. 20. Pl●s Deum tribuere quam rogatur, etc. that a man doth in sense of his wants, from his heart, and before all things, beg grace and sanctity of him, that he will not deny him: H●●r l. 2. ep. 11. Russino but add to his grant more than we are able to ask or think of. A Prayer for comfort and supply, in case of spiritual wants. O Lord God, abundant in mercy and truth, who delightest not in the destruction of wretched creatures, nor despisest the groans of a troubled spirit, I poor afflicted man, in bitterness of soul, acknowledge my vileness and want of grace, the corruption of my sinful nature, the misery which I have procured myself by my wilful disobedience to thy holy laws and my impotency to any thing that is good: I am as that wretched traveller wounded and cast down, only sensible of my wonnds, utterly unable to move or help myself: the Priest and Levite pass by and help me not; no creature can: yea thy holy law (which saith, Do this, and live) is so far from helping or relieving me, that now, by reason of my infirmity, it becometh to me a kill letter; at best but like the Prophet's staff sent before by the ministry of the servant, not able to give life, only showing me my sins, and rendering me guilty, as before thy dreadful tribunal; so at the bar of mine own conscience: Lord let the good Samaritan, the Prophet himself, Christ Jesus, my Saviour, naw come to me: he only can bind up my wounded soul, and heal it. Thou hast wounded me by an heavy apprehension of thy justice; now heal me by the assurance of thy mercy: strengthen my faith in Ch●ist, who freely justifieth sinners: as thou hast in thine eternal love, given him to death for my redemption, so give me an infallible assurance that he is my Jesus and Saviour: that according to thine own gracious promise in him, I may live with thee. Blessed Saviour, who sentest the holy Ghost the comforter of all thine elect, to thy afflicted Disciples to strengthen them, send him to my more feeble and wretched soul: it is neither of him that willeth, nor of him that runneth, but of thine own goodness, showing mercy: thou workest both the will and the deed of thy good pleasure: be graciously pleased to sanctify my corrupted will and affections: as thou hast given me a will, and an hearts desire to serve and please thee, that I might be saved, so perfect thine own work in me, establish that thing which thou hast begun: will thou, that I will not in vain: thou hast nothing the less by communicating thy goodness to others, Lord give me true holiness, repair thine own image in me, that thou mayst own me for thine: manifest thine own work in me, unto me. Let not the good spirit which dwelleth in me, be any longer hidden from me: Lord Jesus manifest thyself unto my soul: let the light of thy spirit break out in full assurance of faith, that I may no more doubt of thy mercies: give me an evident victory over sin and despair, by the manifest presence of the comforter; Lord my afflicted soul knoweth no sanctuary but thy mercy: unto thee it gaspeth, as a thirsty land: O shower down that abundant dew of grace which may refresh my wearied spirit, and fill me with the fruits of righteousness, which may appear in my life and conversation, to thy glory, and the assurance of my election, calling, sanctification, perseverance, and salvation in thy beloved son my blessed Saviour Jesus Christ: to whom with Thee and the holy Spirit, three Persons, one immortal, incomprehensible, omnipotent, only wise God, be rendered all honour and glory, in heaven and earth, now and to all eternity. AMEN. CHAP. XXVIII. §. 1, Of the conscience afflicted with fear of tentations, and falling away: What we are herein to consider. §. 2. How we must examine the conscience herein. §. 3. What we must practise. We are next to consider the wounded spirit, §. I. or conscience afflicted with fear of tentations and falling away through them, inclining it to despair of grace sufficient to resist them; hereby the soul is in heaviness a 1 Pet. 1. 6. through manifold tentations: in which case it is necessary to consider, that 1. A b Tentatio est experimenti sumptio de eo quo l tentatur, etc. T. Aquin, 2●. q. 97. a. 10. tentation is a trial, or taking an experiment of some thing: the Devil who c Suggerere potest, ●ogere non potest. Chrysost. in Matth. Hoc tantum potest, quod egit in principio, seducere & abstrahere mentem, etc. Irenae. l. 5. c. 3. cannot compel, trieth men whether he can allure them to sin: and this is tentation. 2. There is a temptation of trial: see 1 Cor. 10. 13. Act. 20. 19 Rev. 3. 10. and so James saith, My brethren, d Jam. 1. 2, 12. count it all joy when ye fall into divers tentations— for when he is tried he shall receive the crown of life: and blessed is the man that so doth. God, who is said to tempt no man (that is, to evil: because e Sicut ergo peccatum in ●o non est: ità peccatum ex eo non est. Fulg. de praedest▪ ad Monim l. 1. as there is no sin in him, so neither is there any of him) yet tried Abraham, (to make him known to others and himself: f Nec sibi qu●squam innotescit, nisi rentatus. Aug. in Psal. 60. for no man untried knoweth himself) which is called tempting or proving: as Deut. 13. 3. Ex. 15. 25. Ex. 16. 4. Deut. 8. 16. Psal. 26. 2. 1 Pet. 1. 6. And there is a temptation of seducement, which is a solicitation to defection and falling from God by sinning, and doing evil. 1 Tim. 6. 9 1 Thes. 3. 5. so that g Tentat Deus ut doceat, tentat Diabo●us ut perdat. God tempteth that he may teach us, but the Devil that he may destroy us. 3. Some temptations arise from the corruption and sin inherent in the flesh. Jam. 1. 14. Every man is tempted when he is 〈…〉 his own lusts, such as are mentioned Galat. 5. 19, 20. Some are suggested by the tempter, who being a spirit, hath power to in●●●uate and convey h Tentat in nos conserre quae sua sunt. Minuc. Fel. Octau. his impious notions into our minds: suggestion between spirits, being as contiguity and touching of bodies: now, whereas he cannot know the unuttered secrets of the heart, (it i 1 Chro● 28. 9 being Gods peculiar to search that) he marketh men's natural inclinations, and their habits, by their words and actions, and so prepareth baits for them accordingly, sishing in these depths, the secrets whereof he knoweth not, till he perceive his suggestions are swallowed, and the sinner taken: therefore he presenteth such thoughts, as he con●ectureth will take, by that which is obvious to the senses of men: as, he sitteth an opportunity of treason to impious Judas, by the malice of the high Priests: of lust to Amnon; of venturing on the cursed thing to Achan; of revenge to Cain; of idolatry to k 2 King. 16. 10, etc. Ahaz, by the altar of Damascus. 4. There are four degrees of tentations, by which it cometh to full maturity: 1. Suggestion. 2. Delight therein. 3. Consent to. 4. Acting the same; as James 1. 14, 15. Man is tempted when he is drawn away of his own lusts, and e●iced; thenwhen lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death: the first of these (a bare suggestion) is not our sin, if there be no delight therein, or consent thereto: for Christ l Mat 4 1. Luke 4. 2. was tempted, m Hebr. 2. 1●. in all points like as we are, yet n Hebr. 4. 15. Luke 22. 28. without sin. The devil's sin it is, when ever he suggesteth evil. The second (as the third and fourth) is sin in its degree; for every delight in evil speaketh a man's will such: declining from good, and inclined to consent, and act evil. 5. Tentation of trial to the saint, is but as fire to gold; it purifieth and maketh more precious in God's esteem: as 'tis written, Psal. 116. 15. Precious in the sight of the Lord is the death of his saints; and o 1 Pet. 1. 7. that the trial of your faith being much more precious then of gold which perisheth, though it be tried with fire, might be found unto praise, etc. so saith that mirror of patience; p job 23. 10, When he hath tried me, I shall come forth as gold: tentation only burneth out the dross; it is as a winnowing wind: so Satan by a temptation winnowed Peter: now consider with thyself, Can the refiner of gold so provide, that he will not lose it in the furnace? can the husbandman so use the wind, that he will not lose the corn, but thereby cleanse it from the chasse? and canst thou think that God will lose thee, by permitting thee to temptations? Assure thyself he cannot err: he measureth all, is faithful, and q 1 Cor. 10. 13. will not suffer thee to be tried above that thou art able. He knoweth r 2. Pet. 2. 9 how to deliver his out of tentations: therefore he biddeth them not to s Rev. 2. 10. fear any of these things which they should suffer, whom Satan should cast into prison. 6. There can be t Nullum sine hoste certamen Leo. serm. 25. Nemo praemium percipit ante exper●●●cutum, M●n. ●el. no victory without an enemy, nor crown without a conflict: no faith without troubles; nor conflict without some adversary: when God permitteth thee to trials, he stands, and beholds how thou entertainest the enemy, how thou receivest his charges, he supplieth thee with fresh aids, as necessity requireth; and in the mean time prepareth the crown: many by long and secure peace grow impotent; and for want of experience, unable to resist an enemy when he invadeth: perhaps their own pride (born out of self-ignorance) overcometh them; or fullness debancheth them; whereas exercise maketh them strong, and temptations humble: lest I should be exalted above measure, saith Paul— there was given to me a thorn in the flesh, the messengers of Satan to busset me— truly u Peccati conscientia, & met●s poenaere ligio si●rom f●cit, & semner mult● firmior est sides qu●m reponit poenitentia, Lact. l 5. c. 13. conscience of sin and fear of punishment, make the regenerate more religious; and so it is much the firmer faith which repentance storeth up— that ye sorrowed after a godly sort, what carefulness it wrought in you. 7. The spiritual Pharaoh most eagerly pursueth those who are going out of his kingdom: w Tanquam captivos & victos praeterit hos pergit l●cessere in quibus Christum vidit habita●e. Cypr. he passeth by his own, as captives: he chaseth those in whom he perceiveth Christ liveth: when he must be cast out, than he teareth most furiously. Luke 9 42. so that his rage against thee is no argument of despair, but rather of great confidence, that the devil himself findeth that thou must be none of his: were he secure of thee, he would x Eos pulsare negligit, quos quieto iure se poss●●ere senlit. Gregor. hom. 2. let thee go untroubled to destruction, and never disquiet thee: lest any agitation should bring thee to repentance, and him to loss. This our Saviour taught, y Luke 11. 21 When a strong man armed keepeth his palace, his goods are in peace. 8. Consider well that the best have been, and the best that live are tempted: z 2. Sam. 5. 6. the Jebusite was left in Jerusalem, for an exercise of virtue: the man a 2 Cor. 12 rapt up into the third heaven was buffeted by the messenger of Satan: once for all, Christ b Heb. 4. 15. in whom was no sin, was tempted: that thou art tempted, is no argument of despair: I know not how, heaven and earth are here so mixed together, we being c Gal. 5. 17. partly spirit, and partly flesh, that we cannot be as we would: we find an irksome law in ourselves, against ourselves: our repair is something, and supernatural, but so short of that which shall be, that ourselves (like the d Ezra 3. 13 Israëlites in Ezra's time) sound a discordious concord of sharpes and flats, joy and sorrow; we must look for perfection in heaven: our e Nec t●m desivi à vitiis, quam coepi vesle desinere. Hier. l. 1. ep. 40. present freedom from sin, is rather a desire to be free, than our being so. 9 Lastly consider that God's grace (who at his pleasure f Rev. 20. 1, 2, 3. chaineth up the tempter) is g 2 Cor. 12. 9 sufficient for thee. He restraineth him so much, that he cannot be a lying spirit in the mouths of Ahab's Prophets, until he have leave (to tempt him out to his destruction) from him who justly permitteth to strong delusions, that they should perish in believing lies, who receive not the love of the truth, that they might be saved: God knoweth best how far he will suffer thee to be tempted, and accordingly measureth out the sufficiency of grace to all the regenerate. Why he suffered David so dangerously to fall, why Peter, why Paul, I know not, except to humble them, and leave us motives to repentance: I am sure his judgements are ever just. Secondly, §. II. we are again (for comfort in this case) to examine 1. Whether art thou delighted in the temptation, or no? if thou neither delight in, nor consent to it, but rather startlest at it, as a thing which thy soul loathes and abhors, it shall not hurt thee. 2. Whether the temptation which commonly afflicteth thee, be such as probably ariseth from the corruption of thine own heart, which is usually inferred by the thoughts discourse from one thing to another, by direct or natural mediums: but if it be a temptation of Satan's, cast into thy soul, it is commonly abrupt, and such as thou didst not think of, incongruous, sudden, unnatural sometimes, and such as thou tremblest at, as blasphemous, bloody, or desperate: though in some temptations he maketh use of that we see or hear, joining himself with our natural inclination to sin: so are those h 2 Cor. 12. Gal, 5. 20. stimuli carnis, his messengers, like traitors corrupted by some foreign State, against their native soil: if a temptation arise of corrupted nature, the cure must be by beating down carnal reason and the affections of flesh: if of Satan, the very discovery is enough to make thee hate it, and that to overcome it; seeing if we yield not he is overcome. 3. When thou art moved to any thing, whether within thee, as by suggestion, or without thee, as by persuasions of men i 1 joh. 5. 1. examine the spirits, whether they are of God, or no: thou mayst not believe all: because many false prophets are gone out into the world; and God hereby k Deut. 13. 3. proveth you, to know whether you love the Lord your God with all your heart: and the Apostle saith, l 1 Cor. 11. 19 there must be heresies (or sects) among you: examine therefore whether they bring any propositions against faith, (the substance of the Gospel) sanctimony commanded in God's law, peace, order, charity, and unity: to the end that if we find any thing in men's persuasions, or any inward suggestions, contrary hereto, we may conclude them carnal, earthly, sensual, and devilish, and so take course to resist them; which may be by the practice of these following rules. 1. Every day dedicate thy first and thy last waking thoughts to God in earnest and hearty prayer, §. III. to preserve thee from temptations, and to guide all thy thoughts, words, and actions, so that waking thou mayst walk sincerely in his presence, and sleeping rest confidently in his protection. 2. Prepare and arm thyself against these encounters of tentations with the whole m Eph. 6. 1●. armour of God: look before hand for trials: thou hast to resist, flesh and blood, principalities and spiritual wickednesses: it is a conflict by so much more terrible, by how much more hidden, and with an unseen, puissant, unwearied, and restless enemy, with whom thou canst have no safe truce: therefore cast beforehand, like the wise builder, to lay the foundation upon the rock; against which n Matth. 7. no winds, storms, or floods can prevail. The seaman doth not contrive his ship for calms only, but also against furious storms and rough seas: prepare thee good ground-tackle, the o Hebr. 6. anchor of the soul, hope to lay hold on Christ (who therefore suffered, and was tempted, that he might deliver thee from, and in temptations:) get the ballast of patience, and all things necessary for trials which thou must, in reason, look for before thou canst make thy port. It were great incogitancy to think that Satan, who could not abstain from tempting Christ (in whom he found no sin) p Mat. 26. 41. will ever give thee rest from temptations, in whom he conceives some hopes of prevailing (because some sins) to foil and grieve thee, though not to make thee finally his. 3. Watch lest ye enter into temptation: q 1 Pet. 5. 8. your adversary continually watcheth to destroy you: be not less vigilant for your own salvation. Many a man, not marking whether a mischievous temptation carrieth him, hath been surprised and led into some desperate sins, which waking he abhorred and trembled at: look for more and more assaults: Satan leaveth men sometimes, to return with r Luk 11. 26. seven worse spirits, that security may destroy them, whom nothing else could. 4. Be not precipitated into any sudden undertaking, but consult with God's Oracles first, and resolve to be directed thereby. Let them be as the cloudy pillar to Israël, where that designeth thy stations, or marches, there rest, or thence advance. 5. s Jam▪ 4. 7 Resist the devil and he will flee: if thou yieldest, or givest him the least ground, he is tyrannous: t 2 Tim. 2. 22 flee from thy lusts; they are like serpents, there's no safe debate with them, except by fasting and prayer: the best way is flight; stop thine ears to the enchanting Sirens; make a u job 31. 1. covenant with thine eyes, w Pro. 6 25. As Pericles told Sopbocles, a Governor must not only have his hands but also his eyes clean. Plutar Per. not to see, that which thou mayst not desire in thine heart. Take heed of all incentives and occasions thereto: beware of Tamar's ways, and Delilah's embraces: the x Pro. 7, 14. courtesans invitations, and presented opportunities: suspected company, lascivious entertainments, betraying gifts, and whatsoever may lead thee to the paths of death. 6. As the subtle enemy sets his snares according as he findeth men inclinable to be taken therewith; (as hath been said) so be thou careful most to fortify thyself, where thou findest him placing his main batteries: there most carefully watch over thyself, where he most frequently assaileth thee: and be constant herein; because he is so in his malice to destroy thee: he sometimes changeth his artifices; now he cometh like a mischievous fruiterer, with his destructive commentaries on the forbidden fruit; sometimes like an holy prophet, with lying visions, to bewitch the foolish and unstable; sometimes like a beguiling courtier, with large promises of worlds of honour and wealth; sometimes he plays the pander, showing a naked Bathsheba; sometimes the secret conspirator, and puts into Judas heart to betray the King of Kings, and presently the executioner, presenting the desperate traitor, an halter to make away himself; the rule therefore is, be careful and search again and again into his gifts, y Quicquid id est metus Danaös, & dona ferentes. whatever they are, fear the enemy; as Saul said of David, z 1 Sam. 23. 22. See his place where his haunt is— for— he dealeth very subtilely; he never offereth any good, but for some mischievous end; he is a great studier of men; where he findeth a gentle nature, he tempteth to luxury; where an ambitious, to some high and impious designs; where an angry, to revenge: be thou as cautious, learn thyself well, and where thou art most weak, most fortify thyself against him. 7. Take heed of idleness, that lazy mother of all evil; a Chap. 18. § 4: 9 ever set thyself about something which is good, that the tempter (as I said) may never find thee at leisure to entertain him. What fearful advantages found he on David, in his few hour's vacancy to stain so glorious a life? 8. Dally not with temptations; happy shall be he who dasheth them young: as Elisha said of b 2 King. 6. 32. Jehoram's messenger, Look when he cometh, shut the door, and hold him fast there: is not the sound of his master's feet behind him? So must we do with Satan's messengers, sent to take away our lives; we must destroy the cockatrice eggs, least breaking out into a fiery serpent, we cannot overcome it, but say too late, as the Turk of Scanderbag, this enemy should have been subdued in his minority: a tentation is nourished that hour it is not mastered. 9 Pray constantly and fervently; lead us not into temptation: ofttimes these are a divine revenge on some precedent unrepented sin: against which the Saints c Psal. 27 9 Psal. 119▪ 10. usually pray; and if, as often as Satan assaileth, we could betake ourselves to hearty prayers, we should beat him at his own weapon, and he should give us frequent alarms to awaken us to a stronger guard, and occasions of fleeing to the shadow of God's wings. The first enemy that assailed Israël in his way to Canaan, was overcome by prayer: when d Exod. 17. Moses held up his hands, Israël prevailed: the greatest of our enemies shall so be repulsed. Mat. 17. 21. An ejaculation fit to be used as a Primitias vigiliarum ●uarum ●hristo dicato: primitias octuum tuorum Christo immola. Ambros. de Virg. l. 3. son as thou wakest. LOrd be merciful unto us: blessed be thy name, as for all thy mercies, so for thy gracious preservation of us this night: continue thy goodness to us this day: keep us from sin and shame: preserve us bodies, souls, and estates: let no evil come near our dwellings: let not the mischievous tempter gain any advantage upon us, or ours this day: but direct thou all our thoughts, words, and actions, by the continual presence of thy holy spirit, that we may wholly spend this day to thy glory, and our comfort. Preserve the Church, this family, and all those whom thou hast stirred up to show thy goodness to us, or appointed to receive it of us: bless us all, and keep us this day, through Jesus Christ our Lord. AMEN. After thou hast strictly examined thy conscience, what good duties thou hast omitted, or what evil thou hast done in the day, and hast heartily repent of the sin: compose thy last waking thoughts with such an ejaculation. LOrd forgive us all our sins and failings this day: seal up our redemption by thy good spirit the comforter of thine elect: give us that peace of conscience which may cause us to rest securely on thy mercies: let our sleep be refreshing and comfortable unto us: restrain the enemy that he may neither perplex nor disturb it: Lord, whose providence sleepth not, preserve us, and ours, sleeping, waking, living and dying, that in every estate it may appear we are thine, through Jesus Christ our Lord. AMEN. The prayer of a wounded spirit against temptations. O Lord God Almighty, allseeing examiner of the heart and reins, who knowest before we ask; what we have need of; who by thy holy spirit helpest our infirmities, who know not what to pray as we ought, and thereby makest requests for us according to thy will with nnutterable groans which thou only understandest: help my infirmities, indite my prayers, and restrain the busy malice of the tempter. Direct my prayers as incense in thy sight; let them come into thy presence through Jesus Christ our only redeemer and advocate. Truth it is, O Lord, that all things shall work together for the best to them that love thee, and are called according to thy purpose, for thou hast said it; and that it shall be good for me which thou dost to me: I am confident, O my God, that it shall once appear that it is happy for me that I have been in trouble, when after the trial of my faith, and exercise of my patience, thou shalt give me the quiet fruits of righteousness. I believe that they shall not finally miscarry who trust in thy mercy: this is the voice of my faith in thee, whom I believe and know to be the God of truth: but, O Lord, thou best knowest, that I am also frail flesh and blood, full of infirmities, fears, doubtings, and failings, because mine iniquities have taken such hold on me, that I cannot look up: they are more in number then the hairs of my head, so that my heart faileth me: neither have I to deal with flesh and blood only: Lord thou knowest those unseen powers of darkness, which with restless encounters assault my soul to destroy it: O Lord God of my salvation, be not thou far from me: show thy power, and deli●iver me from the messengers of Satan, which are too mighty for me: rescue me, bridle their insolent malice; bind the strong man, and deliver thy vessel from his usurping tyranny, that I may in every faculty of my soul serve and please thee: pardon all my sins for thy holy son Jesus sake who died for me: heal my wounded soul, which hath (to the present sorrow of my heart) so often sinned against thee: hide not thy face from me in the time of my trouble: forget not my bitter affliction which maketh me go mourning all the day long, while the insulting enemy oppresseth me: thou art my King, command deliverances: I am poor and needy, destitute of help and strength to resist Satan's fiery darts: put thy whole armour upon me, that I may be able to stand: arise for my help, O thou Preserver of men: redeem me from the devouring lion's mouth: for for thy mercy sake think upon me: make haste to help me; make no long tarrying, O my God: suffer me not for any trials to fall from thee: lay no more upon me, than thou wilt give me strength, patience, and perseverance to bear cheerfully: confirm me unto my end, that I may be blameless unto the day of our Lord Christ: give me a blessed effect of, and issue out of every trial; that the more thou permittest me hereto, the more certain experience I may have of thy mercy, and the greater assurance that thou wilt never fail me, nor forsake me, that I may (through him who hath by suffering vanquished death, hell, and him who had the power of death) overcome all these spiritual wickednesses, which fight against my soul. I have trusted only in thy mercy, holy Father, who hast ordained strength in the mouths of babes and in●●●s, strengthen me unto the end, that my heart may rejoice in the salvation: spare me that I may recover my strength: put thou a new song into my mouth, that I may praise thee for my deliverance, and declare unto afflicted sinners, what thou hast done for my soul. Lord hear me, and have mercy upon me; Lord who art ever more ready to give, than we can be to ask, deny not the requests of a poor sinful soul, crying unto thee for Jesus Christ his sake our only Lord and Saviour. AMEN. CHAP. XXIX. Concerning the guidance of the mind in the increase of wealth. §. 1. Afflictions common: their fruit in good men. Poverty a great trial: riches great temptations: commonly mistaken. §. 2. How to guide thyself in the increase of riches, or a full inheritance. 1. TEmporal afflictions are common to the just and wicked: §. I. we are here like the clean and unclean in Noah's ark, shut up in one condition: into afflictions we go like Israël and the Egyptians into the red-sea, to events most contrary, deliverance, or destruction: to the saint they are but as the rain to the ark, the more it fell, the more that was lifted up. Being sanctified they give understanding, and are (though rough-handed) yet excellent masters of virtue: like a Sic semina messium gel● cooperta fertiliùs germi●ant Greg. l 6. ep. 27. biting frosts to the trees, restraining the luxuriant sap, and rendering them more fruitful. 2. Among other afflictions in this life, want and poverty (as among temptation's wealth) is not the least. These are commonly the minds Scylla and Charybdis, the two great and ancient diseases of Republics, Families, and incautious souls: there being great hazard in either; concludeth a necessity of a right guidance of the mind herein; so great, as that the b Pro. 30. 8. wise man deprecated both extremes: Give me not poverty, nor riches— Having spoken of those things which appertain to man, are in man, or incident to him within, it is requisite that we consider him in the discomposures which proceed from things external, as poverty, imprisonment, banishment, old age, sickness, and death. In these first estates which I proposed, my purpose is to lay down some rules, directing how happily to c— Archytas in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could say— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— use the one, and bear the other. 3. Because riches are great temptations, and men are commonly deceived in judging of them: too much admiring and affecting these, (and as much impatient of poverty) whereas indeed they are d ●he Stoics said riches are not goods, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xeno. Laërt l. 7. neither absolutely good, nor always signs of an happy owner, but e Haec perinde sunt u● illius animus, qui ea possidet, qui uti scit ei bona: Illi qui non utitur rectè mala. Ter. Heaut. Act. 1. Scen. 2. Talibus bonis non fiunt homines boni, sed aliunde boni facti, bene utendo faciunt ut ipsa sint bona. Aug. ep 121. c. 2. good or evil, according to their use: and therefore are they commonly evil, because, as f Plut. Aristid. Aristides said, Many use riches ill, few can well: therefore it highly concerneth those who enjoy increase, or great riches, to mark and practise these and the like rules. 1. If riches increase, set not your heart thereon, §. II. Psal 62. 10. where they have the heart, there is no place for faith, charity, humility, equity, modesty, or honesty: He saith not, Get not riches, but, set not your heart upon them: for so they carry it away from God; many of the Saints have been rich, but their rule was, g 1 Tim. 6. job 31. 25. not to trust in uncertain riches: all earthly possessions often change their owners, often desert and leave them to wants. The heathen h Plut. Sol. Solon told Croesus as much, though he could not believe him, until, fast bound to the gibbet to be put over the fire, he cried out, O Solon, Solon ●! Riches cannot deliver from death, nor i Zeph 1. 18. Ezek 7. 19 Pro. 11. 4. in the day of the day of the Lords wrath: and how vainly do we call them goods, in whose abundance the owner may perish with hunger? 2. Set not thy soul at stake for any worldly price: (what shall it profit a man. k Mar. 3. 18. if he shall gain the whole world, and lose his own soul?) especially at so poor a one that usually l Quotus enim quisque est●quem secunda non mutent, cui non crescat cum prosperitate vitiositas Salu. de gub. l. 7. hurteth the possessor. Sicut de vestimento tine●, etc. ità de divitiis avaritia P. Crysol. ●. 7▪ I appeal herein to any thriving man: do but remember the change of thine own mind, so soon as thy estate increased, or descended to thee: how quickly hadst thou learned an unstudied pride and elation of mind? Estates and the owner's minds commonly rise together, like those beasts and wheels in the Prophet's vision, m Ezek. 1. 19 When the creatures were lifted up from the earth, the wheels were lifted up; this maketh it so hard n Mat 19 23. for a rich man to be saved, because it is very hard to be rich, and not proud, or not to trust in riches. Add hereto, that unjust gain, maketh thee not a proprieter, but an usurper and robber, and he that o job 20. 15. swallowed down riches, shall vomit them up again: either he must restore them, or perish with them; whether they were seized into his hands by violence, or p Mich. 6. 10. 1●. by wicked balances, or the bag of deceitful weights: q Pro. 10. 2. treasures of wickedness profit nothing: moreover, at the best, thou canst have but a short use of any worldly thing: r 1 Tim. 6. we brought nothing into the world, and it is certain we shall carry nothing away: and is it not therefore an admirable madness to lose eternal happiness, for temporal riches? the soul for the body's supplies? The time shall come (and it is as sure, and near as death) when the body shall have no use of riches, (the soul never had) why do men tire themselves for vain shadows? too great possessions have commonly debauched the unhappy owners: as may appear in the Roman conquests s Asia primùm devicta luxuriam misit in Italiam, etc. Plin. nat. hist. l. 33 c. 11. Asia domita multò ●tiam graviùs afflixit mores, etc. ibid. of Asia, t— invictum Alphonso b●e, indomitum ar●i● Companiae— solae, & tepentes fontibus Bai●, subegerunt. L. Flor. l. 2. c. 6. Bell. Pun. ●. Hannibal's of Italy, Alexander's of Persia, and the like; wherein it was doubtful whether they more conquered those nations, or those nations them. Their riches were to them, but as u Plut Demet. Among those spoils was also taken that famous courtesan Lamia, etc. Demetrius Lamià taken in the Egyptian spoils, aurea mala, golden mischiefs; and as Seneca said of prosperity, viscata beneficia, limed baits; gifts to take men with; and so desperately besotting their lovers, that they pass not for any wickedness to gain them, save that only which may bring them into future danger of losing them. It was not said amiss; w Sen. ep. 7. Were Justice as free as once it shall be, all our goals could not hold our rich men. This mischief wealth addeth to the rest, that it now freeth the wicked from punishment, that they may receive it hereafter. No wonder that our Saviour pronounced a x Luke 6. 24▪ lamb. 1. 10. woe to the rich (who usually bless themselves, as the only wise and good men) riches so seldom being good to the owners. Why settest thou thine heart on that which is neither truly good, nor truly thine? if they are truly good, let them make thee good and blessed: if truly thine, carry them with thee in death. What can be more unworthy of a wise man, than the love of false and transitory goods? or of a Christian, then to sell a soul, whose redemption cost more than all the world was worth, (the precious blood of Christ) for that which is neither truly good, truly thine, nor (beyond necessity) of y jam 5. 1, 2, 3, 4. safe use, or possession? If thou use them, thou art near luxury; if thou spare them, to a dangerous parsimony: on the one side is the nures of idleness (the mother of all mischief) on the other, the gulf of insatiable avarice. 3. Let thy riches serve thee: there is no little necessity of the use of this rule: for as z Arist. apud Plut. vit. Pelopid. the Philosopher said: Most rich men do not use their goods for extreme covetousness; others abuse them to pleasures: so rich men a Nimia felicitas non tam animo parere solet, quam imperare. Archyt. do bono viro, etc. become slaves all their life time; some to pleasure, others to profit: but beyond all that the Philosophers could know, the Scripture showeth, that if b Mat 6. 24, we serve riches, we cannot serve God: he that keepeth riches to himself, is a servant to them; and he the worst of all servants, (a fool and a knave) who grown rich with an ill conscience, can be contented to live poor, only that he may die rich. And he that prodigally spendeth them is little better: this may be sure his riches cannot serve him long, the others do never. Yet thus parsimonious are some, c Ar. ap. Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. ●Non enim ipsae per se divitiae noxiae, sed mentes male uten sium criminosae, &c Tim, ad Eccles Cathol. ●▪ ●▪ inter op. Salvian. as they should live ever; and others as lavish, as if they should presently die. 'Tis vain to deprive they soul of rest, only to possess, and not to use riches: in truth such have not riches, their riches have them, buried in the foolish monument of their avarice. It is * ● no sin to be rich, if justly; it is, to be uncharitable (to thyself or others) d 1 Joh. 3. 17. How dwelleth the love of God in him? God weigheth men's hearts, not their chests; and in his esteem (who cannot be deceived) he only is master of his wealth (not who keepeth it close, but he) who bestoweth it well: Ask thy conscience how thou possessest and usest riches, and thou shalt know whether God hath given them for a blessing, or a curse. e Eccl. 13. 19 ottherwi●e, ill used wealth is as Cl Alexan▪ Paed l. 2. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There is a sore evil which I have seen under the sun (saith Solomon) riches kept for the owners thereof, to their hurt: It is a blessing to know how to use them well— every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God. 4. f Heb. 13. 5. Let your conversation be without covetousness, and be content with those things that you have. Let our meat satisfy hunger, our drink thirst, and our decent garments keep our bodies warm; let our houses be to defend us from wet and cold: a wise and good man is so contented with himself; not that he would not g Seneca. gladly have friends, & goods to entertain them; but because he can patiently bear the want of either: riches are more safely had them desired. They that h 1 Tim 6. 9 will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction: an inheritance may be gotten hastily— i Pro 20 21. but the end thereof shall not be blessed. k Pro. 28. 22. A man with a wicked eye hasteth to riches, and knoweth not that poverty shall come upon him. He that l job 27. 16, 17. heapeth up treasure as the dust, m Psal. 4●. 10, 12. knoweth not who shall spend it: in the mean time no man wanteth more, than n Avaro tam deest quod habet, quam quod non habet. Hier. ep. 2. l. 2. Pau●in. he that coveteth most: he lacketh not only that which he hath not, but that also which he hath: so that the covetous man's wealth leaveth him guiltiness, and taketh away the comfortable use of that which he hath; it being a kind of drunken thirst, increasing by having more. Great Alexander was not contented with one world: o— Mors sola fatetur, Quantula sint hominum corpuscula. luv. Death only confesseth how little room will serve us: p Tu, inquiens, virum capies, quem totus orbi● terrarum capere nunquam potuit. Dion. ●ice. & Ziphilinus in eius vita. as Alexander Severus said (taking up his urn) thou shalt limit him whom the world could not. The rich man would fain lay house to house, and land to land, and still he thinks he hath too little: but within a while as little earth as Naaman begged of the prophet, 2 King. 5. 17. (two mules load) shall serve to cover and stop his mouth. Many a man disquieteth himself in vain, seeking happiness far abroad, when 'tis to be found at home in an holy and contented mind. 5. Follow the guidance of God's hand to riches or poverty: carefully mark his providence in all things: when the Lord appeared to Isaac at q Gen. 26. 24, 25. Beersheba, and promised to bless him, there he pitched his tent, and set down: it is a blessed thing to mark how God leadeth thee, and how, or where he disposeth thee, thereto rest confidently and contentedly. 6. If thou have not wealth, seek it not by any unjust means: if thou have, * But do it quickly, vid. Gal. 6. 10. Alms is a tewel (only which we may carry to heaven with us) but as Solinus saith of the Dracontias, not except, derrahatur viventibus lay it up (at least some good part thereof) in heaven, ʳ where neither moth nor thief can hurt it. That is true riches, which once had, can never be lost: every poor man's hand is a bill of exchange for heaven, to be paid at sight, not only for so much here given to the poor on God account; but a thousand for one, upon the surest negotiate or the world can draw upon. Say not, Charity is usually abused, the wicked most importunately beg; I doubt not but thou hast many of Christ's poor by thee; but if thou sometimes mistake the object of thy charity, thou hast to say with the Philosopher, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ap. Laert. l. 5. I gave not to the man, but to humanity. As thy state increaseth, increase thy charity; and ever remember, that there is a portion in thy hands, which is not thine, but the poor man's, whom God hath set by thee to try thee: and not only his, who hath liberty to come to thy gates, but the prisoners, which shall come on account at the last, as well as the other: when not only thiefs, (those enemies of the Commonwealth, as t Severissimus iudex contra fures, apple. lan● e●sdem— solos hosts Reipub. etc. Aeli. Lamprid. Al. Sever. Alexander Severus called them) oppressors, and extortioners, who take away from the poor, but they that relieve them not, shall hear their— u Matth. 25. go ye cursed— that only, of all thy estate, is saved, which thou bestowest on the poor: this is a good w 1 Tim. 6. foundation. 7. Be not deceived, but seek true riches: the x Sen. ep 9 Heathen could say, that it is no absolute good which can be taken away: temporal riches are often evil masters, and sometimes treacherous servants; but godliness is great gain: y joh 6. labour for that bread which perisheth not: the z Gen. 27. 39 Non ergo honour, non divitiae quaerendae sunt, quae dimi●●untur: sed si bona quaerimus, illa diligamus quae sine ●ine habebimus Greg l. 6. ●▪ 26 fat of earth, the dew of heaven, victory, etc. were Esau's blessings, and are often given to the profane and wicked: but faith and sanctity, peace of conscience, and such like, are the riches of God in Christ, given only to the blessed. Seek these first, and the other shall find thee: it is a great madness to toil and care night and day to fill thy house with transitory riches, and in the mean time to neglect a poor and empty soul. It is thy shame if thy goods have an ill master, and more, if thou provest so much worse, by how much more God giveth thee, and is good unto thee: if thou have not God, thou hast nothing but unhappiness in thy other gains. Therefore set thy affections on things above, and there will follow an holy contempt of this world, and thy vain care and love thereof (which is enmity with God) in thy heart's ascension, shall fall off. 8. Increase in humility, with sanctity, beneficence, goodness, and thankfulness to God, as thou increasest in estate: if thou canst find any unjust gotten penny in thy estate, Luke 19 make present restitution (as Zache did) otherwise it will bring a curse on thee and thy posterity. A rich man humble is spiritually poor, and so blessed: and a poor man proud, covetous, or unjust, setteth his heart on riches, though they increase not, and so is doubly unhappy. 9 Let thy increases make thee more diligent, as in all holy duties, so specially in prayer: the rich man is most obnoxious to Satan's snares, I Tim. 6. 9 10. and like Sisera, fastened to the earth: it is high time to cry to God when thou art thus beset, lost, as the moon is eclipsed in her full; so thou become most destitute of grace in thy fullness, most unhappy in thy wealth. The rich man's Petition. O Lord God of mercy, incline my heart unto thy testimonies, and not unto covetousness: the vigilant tempter hath his snares in every estate, in poverty, worldly sorrow, and affectation of unjust supplies: in riches, pride, luxury, love of the world, distracting cares, neglect of thy holy ordinance, and forgetfulness of thee: but, O Lord, make good thine own gifts to me: give me such an heart to use the blessings, which thou hast bestowed upon me, that it may be eternally good for my soul, that I had them for this time. It is not, O Lord, for man to add any thing to his estate; thy hand maketh rich, thou raisest the poor out of the dust, and settest him with the Princes of the people: riches come of thee; not from the West or East: my condition in my birth was no better than the poorest man's: naked come I into this world: I was cast upon thee from the womb: and what am I, O Lord, that thou hast given me this abundance? All that is in heaven and earth is thine: both riches and honour come of thee: and in thine hand it is, to make rich and great: I am but a stranger before thee, as all my fathers were. All this store wherewith thou hast blessed me and mine, is of thine hand, and thine own: that thou hast put this abundance into mine hand, it is to try me hereby: now therefore prepare my heart nnto thee: give me true thankfulness, and those riches which shall never be taken away: keep my heart that I may never forget thee in the abundance which by thy mer●y I enjoy. As thou hast made me a steward of much, so make me proportionably faithful in managing this estate; that I may soberly and prudently enjoy these blessings: cheerfully relieve those, who by thy providence have dependence on me; hold all with a loose hand, willing to leave them, and ready ever to give a faithful account, when thou shalt 〈◊〉 pleased to exchange these temporal riches for the eternal and inestimable treasures of thy glorious kingdom, through Jesus Christ our Lord. AMEN. CHAP. XXX. §. 1. Poverty a great temptation: yet having a capacity of true happiness. §. 2. What we are to consider herein. §. 3. What we must practise. IT is true, §. I. that Poverty is a great affliction and dangerous temptation, in this life exposed to so many necessities; especially in this last and most uncharitable age: where there is the unhappy concurrence of spiritual wants, it is no less than a Pro. 10. 15. the destruction of the poor: to the saints it is a b 2 Cor. 8. 2. great trial of affliction: c Rev. 2. 9 a tribulation, but yet such, as there may be made an happy use thereof; seeing to be poor and good, is (as they say) the d Aurea paupertas spiritus. golden poverty of spirit. Not to insist on those fruits hereof which relate to temporal advantages (as, it will show thee who are thy true friends, which riches can hardly do: here is no flattery to beguile and carry vain minds to greaten their ruin: here is the school of humility, which any but a desperate soul will learn, and thereby to be more secure) I say a poor man may be truly happy, which may appear in that, 1. God taketh care, and e Ex. 22. 25. often catitioneth for them, Exod. 23. 11. charging that which is given them (as a father for his children) upon his own account. Leu. 19 10. Leu. 23. 22. Leu. 35. 39 47. Deut. 15. 7. 11. Deut. 24. 12, 15. Pro. 19 17. Pro 22. 22. 2. f jam 2. 5. He hath chosen them to be rich in faith, and heirs of the kingdom, which he hath promised to them that love him. 3. Not only many of the dear saints of God (of g Heb. 11. 37. whom the world was not worthy) have wandered, destitute and afflicted, but also our Saviour Christ (blessed for ever) became poor for our sakes, that we h 2 Cor. 8. 9 through his poverty might be rich; insomuch that the Lord of all (having for our redemption taken on him i Phil. 2. the form of a servant) possessed not so much as k Mat. 8 20. whereon to rest his head. For the more easy and comfortable bearing this burden, §. II. it is necessary to consider. 1. That it is sometimes l Labour, iei●nium, & paupertas— non omnibus 〈◊〉 onerosa tol●ranti●us, sed tolerate no●entibus: sive enim gravia haec, sive levia, animus t●lerantis facit, &c Salu. de Gub. Dei. l. 1. a defect in the mind, which thou takest to be a want in thy outward estate; and the cure must be in the ease of the malady. A feverish place maketh every thing bitter; the cure must be of the disaffected sensory, not so much in the change of diet; so here. 2. Consider what state any man hath, or can have in this world, where is m Ità omnium rerum semper quasi naturali lege mutatio est. Aeli, Sparta. Sever. Imper. etenim quae fecit magna gaudia nisi ex mal●? aut quae mala immensa, nisi ex ingentibus gaudiis? Plin. nat. hist. l. 7. cap. 42. perpetual change, as it were by a natural law▪ I am a stranger here, said King n Psal. 119. 19 David: We have o Hebr. 13. here no continuing city, saith the Apostle: p job 14 1, 2. Man is of few days, and full of trouble, he cometh up like a flower, and is cut down, saith Job: q Pro 27. 24. Riches are not for ever: and doth the crown endure to every generation? saith Solomon. Our present habendum & tenendum can make no certain state to ourselves or heirs; r Eccl. 5. 14, 15. 1. Tim 6. 7. but he begetteth a son, and there is nothing in his hand, as he came forth of his mother's womb, naked shall he return— and s Nemo est dives, qui quod habet, secum hinc auferre non potest. Ambr. epist. 10. shall take nothing of his labour, which he shall carry away in his hand: there is no man liveth so poor as he was born: be contented with thy something, though it be not so much. 3. Consider God's promises: he hath said, he will not fail thee nor forsake thee: the whole world hath no such assurance of constant supplies. If all the Kings of the earth should enter into league and bind themselves by oath, and under their broad seals, never to forsake thee, but to supply thee with all necessaries, yet they might fail: all power and will of the creatures is subject to obstructions and lets: but God can neither be untrue, nor defeated in his counsels: though heaven and earth pass away, his word shall not fail. The poor man's security that he shall never want that which is best for him, is in God's hands, and he hath God's promise for it: now let him that is impatient of poverty, but seriously consider, first whether, if he had riches in his own keeping (as rich men have) had he better security by his own keeping them, then in God's promise to supply and keep him and them? But some may say, I desire that God would keep them in my possession. What can thy possession add to thy security of having and enjoying them, where God keepeth them? What can finites add to infinites? I but (sayest thou) if I had an estate in mine own possession, I could live more confidently, and comfortably: the reason of that is, not a greater certainty in thy estate (for that is surest in Gods hands) but a less faith in thee, then becometh those who have the infallible truth of God for their assurance: and because thou repliest more on thy senses, then on God's Oracles; and the creatures, than the Creator himself. Thou sayest, But yet for all the promises, my want is a great bitterness to my soul: yet if God seeth it good to cure that sick mind with bitter pills (such as poverty is confessed) and so to save thee; which wouldst thou choose (if God should refer it to thee) that which thou thinkest best for thee, or that which God knoweth to be so; to perish with riches, or to be saved by poverty? Unhappy sure were we, and must often perish, if God would not in mercy deny us our choice, and choose for us. 4. Consider how God's dearest children have wanted, and so do still. See Job 30. 3, 9 Hebr. 11. 37, 38. 1 Cor. 4. 11. 2 Cor. 11. 27. Art thou better than those of whom the world was not worthy? I need not t Subsidiis amicorum mariti inops cum liberi● uxor alitur Reguli: dotatur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rario filia Scipionis, etc. Am, Macellin. lib 14. Cleanthes dicebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia inopiâ cogenie, noctu in hortis hauriret aquas. Laert. l. 7. tell you of Curius, Socrates, Fabritius, or the just Aristides poverty; we have examples enough of the Saints wants: it is a doctrine abundantly exemplified in these our calamitous days. 5. Consider that he is a poor man, who is so u In animo ●on in saculo. Aug. in Psal. 31.— inopia mentis, non possessionis. in mind, not in purse: he only may be ashamed of his poverty (said w Plut Aristid. Aristides) who is poor against his will, there is no such wretched poverty as that which maketh a man impatient, or x Nemo Deo pauper est, nisi qui iustitiâ indiget: nemo dives, nisi qu● virtutibus plenus est. Lactan●. l. s c. 15. unjust. There's no man poor to God-ward but the wicked: (as none rich but the holy) they that seem poor, are herein y Et qui ●auperes videntur, eo tamen div●tes sunt, quia non egent, & nihil concupiscunt. ib. cap. 16. rich, if they want not, and covet not more. He cannot be unhappily poor, who hath God's promise and care to provide for him: we do not think rich men's children poor, (though they possess nothing) because others who are more wise and able, provide for them: and can we think the children of God indigent, for whom the Almighty provideth? 6. Consider how God hath z 1 King, 17, 16. supplied the wants of his: how the oil and meal lasted all the famine: how he fed Israël 40. years in the wilderness with Manna: how all that time their a Deut. 29. 5. clothes waxed not old upon them; nor their shoe on their foot: how he made the * 1 King. 17 6 2 King 4. ravens Eliah's purviours to bring him bread and flesh morning and evening; how he made the oil increase for the widow of the prophet and her children. Do but remember how he hath all thy life long provided for thee; and I may say with Joshuah; b josh. 23. 14. Ye know in all your hearts, and in all your souls, that not one thing hath failed, of all the good things which the Lord your God spoke concerning you— and wilt thou now distrust him who never failed thee? remember that he saith c Pro. 10 3. he will not famish the soul of the righteous. 7. Consider that God hath not spared his own holy son Jesus for our sakes: d Rom. 8. 32. How should he not with him give us all things necessary for us? hath he bought thee body and soul, not with corruptible things, but e 1 Pet. 1. 18. with the precious blood of Christ, and canst thou think that for want of a little meat, drink, and clothes, he will lose thee? It is not a small thing that he so valueth thy present life, that he giveth thee the lives of thy fellow creatures, (good for meat) to preserve it: f Psal. 8. 4. Lord, what is man? cried the Psalmist: all is nothing to this, he gave thee the life of his son Jesus to save thy life eternally; and canst thou be affected with such a feverish dream, as to fear that he will let thee perish for want of a little food and raiment? 8. Consider g Ma●. 6. 28. how the lilies grow: how he feedeth the ravens: shall he not much more feed and clothe you, upon whom he hath put his own image? the life is better ●hen meat, or the body than raiment: he that gave the one, will not fail to supply the other: his providence descendeth to the preservation of the poorest and meanest creature; will he neglect thee? he h M●t. 6. 8. knoweth before you ask, what ye have need of: add not evil to the day, by distracting cares (which cannot add one cubit to thy stature) but i 1 Pet. 5. 7. cast thy care on him, who careth for thee. 9 Consider well what thy fear or impatience can bring thee: certainly it can only make thy burden heavier: indeed he only is truly poor who would fain be rich: an holy meekness k Ista nos premunt, illa nos ad inseros apunt, quae o●culi avit atque demersit▪ illa qua non nascuntur— quam innocens quam beata— esset vita, si nihil aliud quam supra terras concupisceret, brevitérque nis● quod secum est? etc. Plin. nat. hist. lib 33. Pro●em. and contentedness, is not only the best worldly riches, but such as that without them, no estate can be enough. 10. Consider from how many evils poverty delivereth thee: pride, security, intemperance, and envy, (not the least of those black shadows which attend riches and greatness) with many noisome desires, which drown men in sin and destruction: l Ae●●●l. Prob. vit. Thrasit. Pittacus the wise, when the Mitylens offered him many thousand acres of land for a gratuity, said: Give me not that which many envy, and more desire: and (saith my author) he accepted only an hundred: he that giveth thee riches, giveth thee cares: wretched is the custody of great wealth. For rules of practice herein, §. III. it is necessary that, 1. We first m Mat. 6 33. seek the kingdom of God and his righteousness, and then all these things, which we want, shall be administered unto us: a n Psal. 37. 16. little with righteousness, is better than the riches of the wicked: they that o Psal. 34. 10. seek the Lord shall not want any good thing: better is p Pro. 15. 16. a little with the fe●re of the Lord, then great treasure, and trouble therewith: many a man laboureth, and careth enough to be rich, yet cannot thrive (as 'tis said, q Pro. 11. 24. there is that withholdeth more than is meet, but it tendeth to poverty) because they seek not the Lord, nor his will, but some sinister ends of their own. If we neglect God's part, he r Hag. 1. 4▪ 5. will blast all our labours. If there be some hidden sacrilege, our poverty may be comfortless, until we s Mal. 3. 10▪ prove the Lord with new obedience: then will he open the windows of heaven, and pour out an abundant blessing: then he will rebuke the destroyer: or if he see it best for us, still to exercise the outward man with wants, yet he will abundantly recompense that with inward comfort in Christ, with which the saint t Aff●tim dives est, qui cum Christo pauper est. Higher▪ ep 6. l ●. Heliodoro. is happily rich. 2. Endeavour in some lawful calling, and be industrious: u Pro, 20, 13. Love not sleep lest thou come to poverty: open thine eyes, and thou shalt be satisfied with bread: Be frugal: w Pro 23. 21. the drunkard and glutton shall come to poverty; and drowsiness shall clothe a man with rags: but he that x Pro. 28. 19 tilleth his land, shall have plenty of bread: he that followeth after vain persons shall have poverty enough. Here is no patronage for them that incur a voluntary poverty, following ambition in a perverse way: God requireth that we should live a better life than the vulgar worldly man, not in all things, a contrary. 3. Do thy uttermost endeavour to suppress that turbulent Philisti●, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Paed. l. 2. c. 3. covetous love of the world, which will still be casting earth into thy fountain of living water: disturbing an holy content with vain desire of having more than necessaries. It is an hard, but most fruitful lesson, which Paul had learned, in every estate y Phil. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. C▪ Alex. Paed. 2 to be content. If thou wilt live to necessity, a little is enough; if to opinion, nothing: when the Cynic saw men drinking water in their hands, he said, With how few utencils is nature content? Opinion maketh many a man poor, content rich: he is so, z Cui cum paupertate bene convenit, dives est. Sen. ep▪ 2. who can well agree with poverty. What skils it, whether a man have much or little in the chest, barn, fields, and pastures, if he reckon not on that he hath, but that which he would have? It was a prudent resolution: a Sires mihi non sufficiunt, at ego ipsis. If my estate will not be enough for me, I will be for it. If thou canst not justly greaten thy estate, prudently lessen thy mind: the poor man wanteth something, the covetous all things: he lest wanteth, who desireth least: he wanteth, who hath not enough; he most, to whom nothing can be enough: fullness costeth much, but temperance little: and poverty is not so heavy a burden to them that cheerfully submit to God's providence, as to them who would not, or have b Indocilis pauporiem pa●i. not learned how to bear it wisely: so that, though there be two measures of wealth; first, to have necessaries: secondly, to have enough, or more than simply necessary; and though there be much difference between a c Inter res exigua●, & angust●. small estate, and a straight or incompetent one; yet in all, the mind beareth a great part; making a poor estate more light or heavy: and indeed, he is d Sen. ep 2. not so much poor, who hath little, as he that desires more, what ere he hath. How happy must it therefore be, to learn an holy moderation, submitting to God's good providence in all conditions, assured that it is best which he doth for thee, in giving, or taking away; e ● Cor. 6. 10. as having nothing, and possessing all things: how happy were our first parents, when they had no use of any householdstuff? no not so much as clothes? how fully did they after live, before Cain f Gen, 4. 17. 21. 23. built a city, Adah invented tents, Jubal musical instruments, or Tubal-Kain wrought in brass and iron? It is opinion and curiosity which hath invented varieties: and other men's superfluities make the envious and emulous seem poor, if they have not as much: whereas that which natural necessity requireth, is g Parabile est quod natura desiderat, & expositum ad manum est, quod sat●s est. S●n. ●p. 4. obtained without much difficulty: the first external want I find man sensible of, was of clothing: wherein, if thou wilt not live to others opinion, but thy necessity, a small charge will supply thee: if thou fashion not to the fickle world; possibly it will despise thee; what loss is that, if God love and like thee; if he put on thee that best robe, Christ's right cousnesse, which all the riches in the world cannot purchase? and for food, either a little labour of thine, or others charity will supply thee; or thou shalt in a very little time, have no need of it. Once, I am resolved, it is more happy to be the poorest h Luke 16. Lazarus, then, not only the rich epulo, but the world's minion. Wants occasion many a man's return unto God, as it was with great i Dan. 4. Nabuchadnezzar, who through the dark shadows of affliction (as men at noon day see stars out of some deep well) could at last look up to heaven, and find the glorious omnipotency of God, and his sovereignty, ruling over all, which the k Dan. 4. glittering light of his prosperity did before hide from him. To conclude, when a man hath duly weighed, what this world is, how unconstant all things thereof, how short a time he can enjoy abundance, or bear wants: he shall find no just canue, either to be proud of external riches, or dejected in want. 4. Aspire to a better world, riches which perish not, food and raiment which shall not fail, nor decay: how l O quanta apud Deum merces, si unusquisque in praesenti pretium non spera●et. Hier. l. 2. ep. 14. Nep. great should our reward be with our heavenly father, if we would not affect our reward here? 5. Learn to depend on God's providence: ask of him m Mat. 6. daily bread: n Pro. 30. bread of thy stature; that which he knoweth convenient for thee: food, raiment, and protection, as o Gen. 28. jacob did: or as p 1 Chr. 4. 10. jabez, who called on the God of Israël, saying, O that thou wouldst bless me indeed, and enlarge my coast, and that thy hand might be with me, and that thou wouldst keep me from evil, that it may not grieve me: and God granted him that which he requested. q Psal. 37. 25. I have been young (saith David) and now am old, and yet saw I never the righteous forsaken, and his seed begging bread: though possibly in extreme wants, yet never forsaken. 6. Seek happiness within thyself; such is the brevity of this life, such the variable inconstancy of all external estates, so many accidents, like storms from divers quarters, lie upon this sea of glass, that in the possessions thereof, they leave no place for true happiness, Seculi huius quem non decipit prosperitas, non frangit adversitas. Vid. Aug. de verb. Dom. joh. ser. 42. which is in that, whereof the least measure is enough, and the greatest secure from loss. The best ornaments, and truest riches, are those which are laid up in a good conscience; where no violent hand can reach them. Be not deceived by the false lustre of secular prosperity, and thou shalt not be broken with adversity. The poor man's Petition. O Lord God, great and glorious, severe in thy judgements, and abundant in mercy: the earth is thine, and thy providence divideth it among the sons of men: thou bringest down to the grave, and raisest up again: thou makest rich and poor: thou bringest low, and liftest up the needy out of the dust, that he may glorify thee: thou savest the poor from the hand of the mighty, redeemest from death, and in famine givest hope: thou art the Saviour and deliverer of the fatherless, and him that hath no helper: the needy shall not always be forgotten, nor their expectation perish for ever, because thou wilt preserve thine own work: when they cry thou wilt arise and deliver them from their troubles, who hast of thy goodness prepared to satisfy them: Lord behold my necessities, who despisest not the needy: though thou thus afflict me, yet strengthen me so, that my wants may never cast me down to despair of thy favour, nor endeavour their supply by any thing which offendeth thee: what ever I want, let me never want the comfortable assurance of thy love and mercy: what ever else thou pleasest to take from me, take not thy holy spirit, thy mercy, thyself from me. Be my strength in distress, a refuge from the storm, a shadow from the heat. I am weak and my heart is wounded in me: Lord assure me that thou carest for me. Thou hast said, blessed Jesus, that first seeking the kingdom of God and his righteousness, all bodily necessaries shall be administered unto us: Lord give me an heart so to do: sanctify those wants to me, that thou mayst comfort me, make me rich in faith, and those spiritual treasures, which once had, shall never be lost again: Lord Jesus, who becamest poor to make us rich, pour out the riches of thy grace into my poor soul: Thou best knowest, before I ask, what I have need of; who feedest the souls of the air, and clothest the lilies of the field: Lord famish not the afflicted soul of thy servant: man liveth not by bread only, but by the power of thy word blessing it: O God, who madest the Sarephtan's little store sufficient; what ever thy providence shall allot me, let thy blessing be upon it, that I may find a sufficiency therein: that I may serve thee contentedly and cheerfully, depending confidently on thy fatherly providence, which never faileth them which trust in thee: O Lord, who art a refuge in trouble, who never forsakest them that truly seek thee; supply all my necessities, hear me and make speed to relieve me; forsake me not, O my God, open the high places, and the fountains in the midst of the valleys for the thirsty soul: let thy hand relieve me, until thou shalt be pleased to bring me into thy blessed presence, where is fullness of joy, without want, measure, or end: Grant me these things, O merciful God, and what ever else thou knowest necessary for me, for thy dear son, my ever blessed Lord, and Saviour Jesus Christ his sake. AMEN. CHAP. XXXI. §. 1. Liberty and restraint misplaced by an injurious world. §. 2. Comforts for Prisoners. §. 3. Rules thereto appertaining. 1. LIberty is the natural inheritance of every good man: § I. but what doth not the malice of the world (which hateth them) and the impiety thereof pervert? to the same merit this unjust judge (swayed by affection, seldom led by reason or equity) adjudgeth contrary rewards: for the like sin a Ille crucem sceleris poenam tulit, hic diadema. luvenal. one is crowned, and another crucified: it vexeth the innocent dove, and dismisseth the bloody raven: the wicked Pilate sitteth judge, where holy Jesus is arraigned as guilty: he is condemned, and Barrabbas acquitted by their proclamation, who cried but now Hosanna to Christ, and now deliver us Barrabbas. If they do this in b Luke 23. 31. the green tree, what will they do in the dry? Why the supreme judge admitteth such surrogates; or permitteth Satan to govern such judges (as 'tis written c Rev. 2▪ 10. Satan shall cast some of you into prison— whosoever is the delatour or sergeant to imprison the saints, Satan makes the mittimus, they but do him service) we know not: we know it is for the more heavy damnation of the one, and the greater glory of the other in his conformity to Christ's sufferings; d 2. Cor. 1. 5. which as they abound in us, so our consolation shall, in him: if so be that we suffer with him, that we may be c Rom. 8. 17. also glorified together. 2. Among external afflictions, we may reckon imprisonment and captivity: yet have these a capacity of comfort for the Saint, whose peculiar advantage it is, that f Rom. 8. ●8. all things work for good to him. 3. Among the comforts of the Prisoner, these have I learned (as g Quem cum pingeret, traditur madidis lupin●● vixisse: quoniam simul fam●m sustinerent & sitim. Plin. n. hist. l. 35. cap. 10. Protogenes the true portrait of meagered jalysus, by being dieted himself with pulse) wherein h 2 Cor. 1. 3, 4. blessed be God, even the father of our Lord jesus Christ, the father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. §. 2. 1. That God's dearest servants have been imprisoned i Heb. 11. 26, etc. others had trials of cruel mockings and scourge— of bonds and imprisonment— being destitute, afflicted, tormented: of whom the world was not worthy. k Erras frater, erras, siputas unquam christianum persecutionem non pati. Hier. Heliod. Ep. 6. l▪ 2. True Christians must suffer persecution) in this kind l jer. 37. 15. jeremy, m Gen. 39 joseph, n 1 King. 22, 27. Michaiah, o Mar●: 6▪ 17. john Baptist, and the Apostles might be cited for examples, but that we have so many modern, and now sighing in their bonds. p Act 5. 18. 2. The q Carcer esse non potest ubi Socrates est, Seneca. Heathen boldly affirmed, that * O beatum carcerem quem illustravit v●stra praesentia, Cypr. l. 4. ●p. 1. it could not be a prison, in which Socrates was: I am certain it can be no less than an happy place, and condition, in which Christ is; as he was r Act 7 9 Psal. 105. 18. with Joseph in prison, so he is still with his: and he giveth them favour ofttimes with men, as he did to s Gen. 39 21, 22. Joseph, t jerem. 38. 10, 11, 12, 13. Jeremy, u Act 16. Paul and Silas: sometimes deliverance, as he sent his Angel to Peter, with an habeas corpus, and enlarged him: the word and power of God cannot be bound, neither canst thou any more imprison an holy mind, or shut out Christ from it, then bind up the sunbeams: Christ is imprisoned with his servants, as he saith, w Matth. 25. When I was in prison, ye visited me; the prison cannot shut out thy prayers from heaven, nor Christ from thee, and therefore is it thine Ornamenta sunt ista, non vineula▪ Cypr. l. 3. ep. 25. honour, not thy unhappiness. 3. No man knoweth the value of liberty, who never wanted it, nor commonly the true use of it: we best know God's blessings by wanting them for a time; and so x Libertas intermissa 〈…〉 vata. intermitted liberty is sweeter than continued. 4. There hath no tentation overtaken you, but such as Christ foretell should come for the trial of his: y Luke 21. 12. so Rev. 2. 10. They shall lay their hands on you, and persecute you, delivering you up to the Synagogues, and into prison— the time cometh (saith he) z joh. 16. 2. that whosoever killeth you, will think that he doth God service: this he foretell, that we might not be scandaled; and that we might be assured, that he, whose providence layeth these things on us, is faithful, and a 1 Cor. 10. 13. will not suffer us to be tempted above that we are able: but will with the temptation also make a way to escape, so that we may be able to bear it. 5. Better is an injurious prison, than an impious liberty: the prison hath been a Sanctuary to some, whose liberty was beset with dangers, so that experience made them sorry that their imprisonment was no longer; which before they esteemed too long: all enlargement is not alike successful, as the examples of b Gen. 40. 21, 22. Pharoah's servants show: the worst prison is to be shut up within the command of our own sinful affections: c Vbi animus semel se cupiditate 〈◊〉 ●it malâ, Ter. Heaut. A● S. 1 sin is the worst bond: they are not stonewalls, locks, bolts, chains, geives, fetters, or manacles, which make the worst prison. Manasses was most dangerously bound, when he had most liberty to commit those purple-faced sins, and so most free, when he was in bondage, chains, and captivity: the minds pure freedom is the best: he is the most wretched vassal who is taken captive at Satan's will, or subjected to his own: the guilty conscience followed (as the impious d Citò me (inqui) ultrix ●ognate caedis ●ustisia prosequitur: quam diu O corpus improbum fratri matrique, etc. loseph. de bell. Iud l 1. c. 2 Aristobulus, or bloody e Terrebatur al h●ec evidentibus portentis somn●orum— o●, kissed demum ma●●e, vidit per quietem trahique se ab Octav●â uxore etc. Suet. Ne●●: flens a● singula atque identidem d●ctitans, qualis artifex p●reo? ib. Nero) with the f Caesar Gallus— per iuducias naturae conquiescentis sauciabantur eius sensus circumstridentium terrore larvarum interfectorum calervae, Domitiano & 〈◊〉 praeviis corr●ptum cum, ut existimabat, in somnis uncis furia ibus obiectabant, Am. Marcel. l, ●●. memory of horrid acts, is more straitened then the prisoner, whose bodies consinement, impeacheth not, but sometimes advanceth the blessed liberty of his mind. The rich Libertine is the basest captive; it is not happiness to g Quod prescribere tot millia hominum, a● trucidare potuisset— Syllam nemo non oderit▪ Plin. n. hist l. 7 c. 43. have power over other men's lives and liberties (of which that odious L. Sylla gloried, that he could proscribe, and kill so many thousand citizens) but over a man's own: he whose wealth is a snare to him, furnishing him with means and opportunity to sin, is the most wretched captive, bound Darius-like, with golden chains, * Aethiops auro vincula faciunt, Solin. as heavy & restraining as the most vulgar, in the mind's captivity, by so much more heavy and destructive, by how much more of value an immortal soul is then the body. h Cl●m. Alex. The old prosecuters wont to bind a dead body to * Reddidit Etiam Mezentii supplicium, quòd ille vivos mortuis illigahat, & ad mortem cogebat longâ tabe: consectot, & c. ●ul. cap. Opil. Macr. a living Christian, so that it might be not only his burden, but his perpetual torment to death: a thousand-fold worse is the burden which sin layeth on a captivated soul: i Rom. 7. Wretched man that I am (cried Paul) who shall deliver me from the body of this death? External bonds and imprisonment can make a man unhappy (if so much) but a little while: Sin (if not here discharged) will to eternity. Bonds and prisons to the servant of Christ, are but exercises, increasing their minds more happy liberty, and resolution: I had rather he any man's captive, than mine own. 6. If thou make a good use of thy imprisonment, thou mayst find many considerable advantages therein: it will teach thee, which are thy fast friends: it enlargeth a well resolved mind: it bringeth to mind the error and abuse of former liberty, that thou mayst thereby be disposed to repentance for the same: it acquainteth thee with exercises of patience: fixeth in thee holy resolutions: guards the ear from many turbulent clamours which torment the more free ear: it restraineth the roving eyes from seeing that vanity of the world, which made Democritus laugh, and Heraclite continually weep: it restraineth many from destructive liberty: it is a riged and unpleasing, but profitable school of temperance and patience. It is the glass that more truly showeth a man himself, than liberty ever can; not to deject the mind to despair and worldly sorrow, but to raise it to a due consideration of the causes of God's judgements, which being ever just, must bring a good man to the deep consideration of the end of his suffering, and prove an happy stimulus to repentance, as k 2 Chron 33. 13. it did to Manasses, who found his best liberty in prison and captivity. It may be God permits it, to l Heb. 11. 36. Psal. 105. 19 try thee; than it must raise and comfort thy mind, to a ready meeting with Gods will therein. It may be for the testimony of the Lord Jesus and his truth: than it must heighten thy resolution to an unmoved constancy to be ready, m Act. 21. 13. not to be bound only, but also to die for the name of the Lord Jesus. Great and good minds cannot be subject to servile captivity: either they will in their strength, and invincible resolution (grounded on the n Heb. 12. 2 reward they look upon, and assured on them by the truth of God) endure the cross, and despise the shame and sufferings which are not worthy to be compared o Rom. 8. 18. to the glory which shall be revealed in them: or make such use of God's fatherly corrections, as shall render them no less than happy in the quiet p Heb. 12 11. fruits of righteousness: lastly it will teach a man how subject this vain world is to perpetual changes, and wean him from the pernicious love thereof. 7. The Prison is the confines of death in health, and so must teach a wise man to prepare there, before the evil days, and restless pains (death's importunate harbingers) come and leave no room for good counsel and resolution. Here thou mayst find some liberty to serve God, as Paul and Silas did; to pray and sing Psalms at least: and who can say, that God did not therefore confine thee, seeing thee too attentive to the world, and careless of holy duties, that the prison might teach thee devotion, which thy liberty could not? There are many things which may befall thee for thy good: and there are unexpected revolutions, both in prosperity and adversity— q Eccls 4. 14. out of the prison he cometh to reign, whereas also he that is borne in his kingdom, becometh poor: Thou mayst securely expect that which God knoweth best for thee; it may be, there is but one door into the prison, there are many out: either mercy, or violence, innocency, reward, favour of men, or the Angel of God; either man, or death, (which hath a key to open every door) shall set thee free; if nothing else enlarge thee, that will not fail thee at the appointed hour: and variable are the conditions to which the prison rendereth men; as I. Caesar to an Empire, Marius to a consulship, Regulus and S●crates to death. I need not these who read of Pharoah's servants, James, Peter, Joseph, John Baptist: the prison sendeth some to heaven, some to destruction: sooner, or later; one way or other it rendereth all. I only note that the most infamous temporal end it rendereth men unto, can be no obstruction and hindrance to their eternal happiness in Christ, who therefore submitted himself to the than most infamous death, that he might r Gal. 3. 13. Deut. 21. 23. take away the curse of the law, which saith, cursed is every one which hangeth on a tree. The main skill therefore is, and the only certain comfort against imprisonment or death, to gain assurance that thou ar● in Christ, in every place and condition doing those things which may further thy certainty thereof: to which observe such like rules: 1. Keep innocency, §. III. that if thou suffer, it may be wrongfully: s 1 Pet. 2. 19, 20▪ for this is thank worthy, if a man for conscience toward God, endureth grief, suffering wrongfully— if when ye do well, and suffer for it, ye take it patiently, this is acceptable to God. And if thou hast lost the first parts of innocency, despair not, but lay hold on the second table of repentance: the penitent thief on the cross, who confessed he justly suffered, yet heard of Christ, t Luke 23. 41 43. this day thou shalt be with me in Paradise. 2. Search thy heart diligently, lest some secret sin causeth this affliction, in case it appear not that thou justly sufferest of men. See Isai. 42. 22, 23, 24. 3. Think how long these imperious masters can hold thee there, and fear not them who only can imprison and destroy the body, but fear and trust in him, who can cast body and soul into hell, and save thee from thy oppressors: prepare thee to entertain death cheerfully: he shall once come like the u Act 3. 18. Angel to Peter, and take thee out in spite of the most rigid keepers: w job 3. 16. there the prisoners rest together; that shall free thy body from a loathed prison, and thy soul from an afflicted body. 4. Improve thy time to some good: some birds sing sweetest in the cage: that excellent monument which beareth the title of the first part of the world's general history is an example hereof. 5. Keep thy mind free from all reigning sin, and in spite of all geives and fetters, and the bespattering of black and unhallowed mouths, thou shalt have a more happy freedom in prison, than thy persecuters have in their liberty: besides that their account with the eternal justice of God, is to come and yet not closed: nothing but sins can miserably enthral: we may well say to them, as Sampson to the men of Judah, x judg. 15 12 Swear to me that you will not fall upon me: I fear none other bonds: he is a freeman whose conscience accuseth him not: God's service in every state is the best freedom. 6. Subject thy mind to inevitable necessity, by patient bearing; the way to make bonds more heavy and intolerable, is vainly to struggle with them: if thy mind were to stay within, thy confinement were no prison: it were a punishment to command thee out: if thy mind be reluctant, thou straitnest thyself, a nè exeat regnum may make some man think England a prison: the old man who had never gone out of the city gates, receiving, a warrant from the Prince, prohibiting his going out, could not rest till he had stolen out: it was his city before, but the restraint made it a prison to an impatient mind: if thy mind having a willing compliance, thy prison becometh no prison to thee: an impatient wearisome mind, maketh a kingdom no more. 7. Be thou meek in affliction, and thou shalt be temperate in thy liberty, if God restore it; so this shall not corrupt thee more than that break thee: however, if thou canst but learn this one lesson, as thou hast the best tutor that ever suffered, so shalt thou find the best fruit, y Mat. 11. 28, 29. rest to thy soul. 8. To conclude, let the prison make thee more zealous in God's service, more fervent in prayer, more attentive in hearing, more charitable and pitiful to others that suffer, and more fruitful in all good works, and thou shalt owe thanks to thy persecuters and oppressors, more than thy friends deserved of thee: it skilleth not much who bettereth thee, if thou be indeed made better; for whosoever be the instrument, it's God's favour to thee. He is never wanting to them that call upon him faithfully; but surely he is nearest them that are in greatest troubles: he heard Jonah out of the whales belly; Daniel out of the lion's den; the three Israëlites out of the fiery furnace; the Disciples in the storm; Joseph, Jeremy, Paul, Silas, all his servants in prison: the z Act. 12. 5. Church's prayers brought an Angel from heaven to deliver Peter. No wards can shut up thy prayers; remember you that are free, what you owe to Christ's prisoners: little comfort will he afford them who cannot his earnest prayers: remember you that are in bonds, what you owe yourselves: it is in you to make the prison evil or good to you: be you holy, and it shall make you happy: pray instantly, God hath promised to hear and help you. The prisoners Petition. O Holy and merciful Lord God, who hast made heaven and earth, the sea and all that therein is: which keepest truth for ever; which excusest judgement for the oppressed, givest food to the hungry, raisest them that are down, and losest thy prisoners: though thou afflict and try thy children, thou wilt not cast them off for ever; though thou causest grief, yet thou wilt show compassion, according to thy mercies: thou afflictest not willingly, nor grievest the children of men to crush under foot the prisoners of the earth, to turn aside their right, and subvert them in their cause: our sins have provoked thy justice, and put this rod into thy fatherly hand: thou wouldst not the sinner's death but his conversion: Lord convert my soul, remove my sins: frame my heart, affections, and life, according to thine own will: thou who hearest the poor, and despisest not the wretched captive, visit all that are bound: Lord our redeemer hear them in an acceptable time, and help them in the day of salvation: preserve the oppressed and despised of men: say unto the prisoners, Go forth, and to them that are in darkness, Show yourselves; bind up the broken hearted, proclaim liberty to the captives, and opening the prison to them that are shut up: comfort them that mourn, let their deep sighing come before thee: according to the greatness of thy power, preserve thou them that are appointed to die. Lord lift thou up my head: enlarge my feet, bring me out of bondage, that I may live to serve and praise thee in the assemblies of thy servants: however thou pleasest to dispose of me, let all my sufferings redound to thy glory, and my salvation: give me patience to endure, constancy to depend on thee, firm faith to apprehend thy promises, and hope to expect thy saving health: Consider my weakness, and lay no more upon me, than thou wilt enable me to bear cheerfully: sanctify my afflictions, and make them good to me in the fruits of righteousness, which thou hast laid up for all those who rest on thee. Hear me, O Lord, let my cry come unto thee, and have mercy upon me, through Jesus Christ our Lord and blessed Saviour. AMEN. A Morning Prayer for prisoners. O Eternal and Almighty God, Creator, Preserver, and Governor of all things in heaven and earth; before whom the Thrones and Dominions, Powers, Cherubims and Seraphims veil their faces with their wings, not able to behold the brightness of thy Majesty, nor to comprehend thy being, known to none but thine own infinite wisdom. At the blasting of the breath of thy displeasure, the earth is moved, and the pillars of heaven do tremble: yet in thy unspeakable mercy thou vouchsafest to look down from thy throne of glory, and to take care for man, yea the poorest and most despised among the sons of men; and not only to bow down a gracious ear to their petitions, but to command them to call upon thee, that thou mayst relieve and deliver them: to this end hast thou made so many instances of that word of thine, The fervent prayer of the righteous availeth much. Such prayers have divided the Seas, and made their swelling waves stand on heaps, beat down the armies of aliens: stopped the mouths of lions, restrained the devouring flames, opened and shut heaven, made the Sun and Moon stand still, converted the revengeful malice of enemies into pity and compassion, broken the heavy yokes of bondage, shaken off the chains, opened the prison doors, and delivered those that were appointed to death: so that thou hast not in ●ain said, Call upon me in the day of thy trouble, so will I hear thee, and thou shalt glorify me; Lord, thy mercy is not changed, thine arm shortened, nor thine ear heavy, only our sins have separated between thee and us: this is that filthy leprosy overspreading every part and faculty of our bodies and souls, which hath covered our mouths, and hindered our praies from thy graecious presence, turning away thy merciful ears; so that as we have not harkened when thou spakest unto us by thy Prophets to warn us from the ways of death and destruction, so thou mayst justly refuse to hear our cries. But, O Lord God, if thy mercy could have been hindered by man's sin, thou hadst never elected him to salvation, for thou foresawest all things from eternity to all times to come. If any evil could have overcome thy goodness, thou hadst never redeemed us with so great a price, as the blood of thy son Jesus, for thou fore-knewest that they to whom thou sentest him as a redeemer, would crucify the Lord of life: if the iniquity of an impious world could intercept thy bounty, this sun should not shine, nor thy rain descend upon the wicked: neither wouldst thou have preserved us this night past, that we might now meet to call upon thee for mercy and deliverance, if thy justice had not given place to mercy: we therefore humbly acknowledge thy goodness, and our own vileness and unworthiness, and for thy mercy sake beseech thee, to pardon and put all our sins out of thy remembrance, that they may no more appear to provoke thine anger to our destruction. O Lord, we know not what, or how to pray as we ought, help thou our infirmities, by thy holy Spirit who maketh intercession for us, according to thy will with groan inuterable: it is the same spirit of thine which indicted the prayers of thy Prophets and Apostles, by which they obtained such marvellous things, which now also moveth in, and for thy poor afflicted children crying unto thee: Good Father, give us that lively faith, fervency, and evidence of spirit, to which thou (who art the God of truth, and canst not deceive) hast made the promise of audience and attaining. Lord show us the effects of that good word which saith, Ask, and you shall have: Now give unto us that ask: forgive us all our sins, and give us an happy deliverance out of the pressures which lie so heavily upon us. Give us peace with thee in the testimony of a good conscience: and if it be thy holy will, peace with all men: as thou hast passed by us with fire, storm, and earth-shaking indignation; so now speak unto us in the still voice of thy mercy and compassion. Lord, if it be possible, let this cup of anger pass ●rom us; if not, thy will be done. Give us patience and perseverance: give the blessed issue, who givest the bitter trial: consider whereof thou hast made frail man. Remember that we are but poor dust and earth, and as the grass soon withering away: deal with us so here, that we may not fail of living, to thee in this life, and with thee in that eternal life to come: And now, O Lord, who causest the out-going of the morning and evening to praise thee, we bless thy holy name for thy gracious providence preserving of us this night past, and giving us this present opportunity of presenting our supplications unto thee: Good Father, continue thy mercy to us and ours this day: sanctify us unto thy service, direct all our thoughts, words, and actions, so as that in the several ways of our callings, they may all tend to the glory of thy holy name, the good example of our brethren, and the further assurance of our consciences before thee. Lord bless thy holy Church in all nations, specially that which thy right hand hath planted in this. Bless, Lord, our several families, let our innocency appear as the light, lift up our heads from these bonds, and in thy good time restore us to them again: hear their prayers for us, and ours for them, and both for thy son Jesus▪ sake. O Lord, who art the God of all true consolation (who defendest the fatherless and widows) leave them not comfortless: be thou their guider and protector: though thou pleasest to take us from them, take not thy grace and holy spirit from us nor them, and so thy will be done. Bless all those who any where suffer in the like durance with us, bless us all here present: grant that we may make a right use of our present afflictions, that they may better us: give us hearts to trust in thee, what ever thou dost to us, cheerfully to discern thy mercies, in the midst of our corrections; and ever to bless thy holy name, for that thou hast corrected, and not given us over to final destruction. Lord incline thine ear and hear, Lord help us, Lord consider in mercy and do it, for Jesus Christ his sake, in whose ever blessed name, we conclude our petitions in that absolute form of prayer, which he hath taught us in his Gospel, saying, Our Father which art in heaven, etc. The grace of our Lord Jesus Christ, etc. AMEN. An Evening prayer for the same. O Most gracious and glorious Lord God, we do not here appear before thee with any confidence in our own merits, being such in respect of our unhallowed thoughts, corrupt words, and sinful actions, as that if there were neither in earth or heaven, among men, or Angels, any witness of our iniquities, our own consciences would accuse and convict us; and if there were no other judge, our own hearts could not but condemn us: and thou art greater than our hearts, and nothing can be hid from thee, the just and allseeing judge of the living, and the dead, who must all stand before thy tribunal: we therefore in all humility of souls, appeal from thy justice (in which we can look for nothing less than death and destruction, the due wages of sin) unto the sanctuary of thy mercy, there laying hold on that altar, on which thy son Christ Jesus was offered up, a living sacrifice for us who were dead in trespasses and sins: he is that lamb of God which taketh away the sins of the world: and that great Angel of the Covenant, who in the precious censer of his merits, offereth the prayers of the Saints, as Sweet odours, holy and acceptable to thee: for his s●ke ●arden all our sins, which have rendered us not only less than the least of thy mercies, but also worthy of thy severest judgements temporal and eternal: for his sake let our complaints come before thee: and from thy mercy seat 〈◊〉 thou our supplications which come not out of feigned 〈◊〉, but from the depth of our afflicted souls: Truth it is, O Lord, we have procured all these miseries unto ourselves, and the bitterness wherewith thou hast filled us, is none other but the fruit of our own inventions, who have obstinately followed our own vain and unprofitable ways, refusing the guidance of thy good spirit and holy word recalling us to the paths of eternal life. But, O Lord, God of mercy, thou desirest not the death of sinners, but that they may be converted and live: thou art the sole fountain of holiness, every good and perfect giving descendeth from thee who art the father of light: enlighten thou our understandings, open our eyes that we sleep not in death: sanctify our depraved wills, rectify our sinful affections, and subject them all to thine own holy will and pleasure: frame every faculty of our souls and bodies to a new and sincere obedience to thy law, that we may neither decline to the right hand nor to the left, but may henceforth make straight steps to our salvation through Jesus Christ our Lord. In his name we continue our supplications to thee in the behalf of thy Church universal: Lord gather daily to her such as thou hast elected to salvation: enlighten those who have not yet known thy name: take off the veil from the hearts of thy ancient people the Jews, that now, near the fullness of time, they may see unto Christ, the end of the law to every one that believeth both of Jews and Gentiles: show more and more mercy in the confirmation of us, whom thou hast called, until our fullness be come in. Discover and confound the man of sin, daily abolishing the mystery of iniquity, by the brightness of thy coming, the sword of the spirit and evident preaching the Gospel to all nations; until thou shalt at thy second coming manifest thyself our Saviour and Redeemer, and wipe all tears from our eyes: even so come Lord Jesus. And now, O Lord, who lookest with a tender eye upon the pressures of thy servants, let the sighing of the Prisoners come before thee, and according to the greatness of thy power preserve thou those that are appointed to die: be merciful to us here present before thee: we have indeed at thy hands (against whom we have sinned) deserved this rod: but, O our God, correct us in mercy, not in thine anger; for what are we in thy hands, and who can stand before thee, when thou art angry? We have not rendered unto thee according to thy goodness: we have surfeited on the sweet blessings of peace, and abused our liberties, not valuing the benefit thereof, but vainly reckoning it among our hereditary possessions, as if it might never be taken from us, when we had freedom to go into the assemblies of thy children, the places where thine honour dwelleth, to hear thy word and present our supplications unto thee; Lord how often have vain pleasures or worldly profits detained us? or coming before thee? how seldom have we returned with any fruits of amendment? therefore dost thou now teach us by wanting these comforts, their estimate, which we would not know, while we enjoyed them. But, O good God, seeing thy fatherly corrections are not to destroy, but to amend us, give us now good understanding by these chastisements: give us discerning spirits, that through these afflictions, we may look up to the hand that smiteth us, and by our corrections gain a true loathing and detestation of all the sins for which thou art displeased with us: Lord, if it may stand with thine honour; enlarge and deliver us in mercy, restore every man to his own family, to the mutual comfort of us and ours, that with them we may praise thy holy name, and better serve thee then ever we have done: if otherwise, Lord proportion our patience to our trials: forsake us not in our sad distresses: be thou ever present with us, that we may rest assured of thy mercies: give us peace of conscience, and a blessed freedom from the bondage of sin, that we may therein know, that neither stone walls, nor armed guards can shut thy holy spirit the comforter from us, nor bar our prayers from ascending up to thee. Lord, as our trial's increase, increase our comforts in thee; so that as the more it reigned, the more the ark was listed up, in which thou hadst enclosed those whom thou didst thereby save in a perishing world, so the more our afflictions are showered down upon us, the more let our souls be lifted up unto thee, and to those things which are above with thee, that we being weaned from the vain love of this world, may have our conversation in heaven, and be willing to be dissolved, that we may live with our Lord Jesus eternally. And now being by thy appointment to take our bodily rest, we pray thee to assure us of our peace with thee, through the merits of thy holy son Jesus: let our beds put us in remembrance of our graves to which we are descending, that we may keep a faithful watch to the coming of Christ Jesus for our deliverance out of these earthly tabernacles: let thy providence keep us and all ours from the powers of darkness, and all dangers of body and soul: sleeping, waking, living, dying, have us ever in thy keeping: that our waking may also remember us of our resurrection from the dead, unto the life of glory. These and all other things necessary for our bodies or souls, we beg of thee for Jesus Christ his sake, in his name and words concluding our petitions in that form of prayer which he hath taught us, saying, Our Father which art in heaven, etc. The grace of our Lord Jesus Christ, etc. AMEN. CHAP. XXXII. §. 1. Of Banishment, several kinds: general cause thereof. §. 2. What we must do to be comforted herein. 1. MAny are the afflictions of the righteous: so that I may say of their sanctity, §. I. as it was once of a Aem●l. Prob,▪ Agisilaus, deformed and lame, ignoti faciem ejus cum in●uerentur, contemnebant, etc. they who knew him not, when they saw his face, despised him; but they who knew his virtue, could not enough admire him. Among the Saints impropriated evils may Banishment be numbered; as also the consolation thereof among the fruits of Sanctity. 2. There are three kinds of Banishment to which the Romans were wont to condemn: 1. Confinement to some one foreign place. 2. Inderdiction of the native soil only. 3. Limitation of men's approaches to some certain Province or City. 3. The general cause of Exile is sin: for which our first parents (and we in them) suffered an ejectionem firmi, being cast out of the pleasant and commodious Eden, to labour and sorrow; in that attainder, forfeiting our interest in all the good creatures, until they are restored us again by Christ; in whom we have a divine right to them all, (as it is written, b 1 Cor. 321. for all things are yours—) as also (by the municipal laws of that Republic, whereof we are a part) we have a civil right to some of them: now though depriving hereof by God, is ever just (because no man liveth, and sinneth not; and thereby often forfeiteth life, liberty, and all to his justice) yet this punishment inflicted by men, against a divine and civil right, may make the Judges extremely guilty, though it can never make the proscribed Saint unhappy: c Psal. 37 33. for the Lord will not leave them in their hand, nor condemn them when they are judged. For comfort then to those that suffe● any kind of Banishment; §. 2. I advise 1. That thou be more careful for the heavenly inheritance whence no violence shall remove thee: and the more thou art barred earthly comforts, the more set thy affections on things which are above. As the seamen losing sight of the land, look up to fetch their directions from the star●es of heaven: it was a great comfort to him who could say, d Habeo inius●i exilii com●●em Christum. I have Christ a partner of my unjust banishment: it were wretched indeed, if men's enemies e Si aliquo duci po●uerunt, ubi Deum suum non invenirent, Aug. de C. D l. 1. c. 11. could confine them to some place, where they could not find their God; but f lb Aug. ●p. 122. he never deserteth his captives, if he know his own: so that if thou be driven from all humane society, yet canst thou not be comfortless or g Sol●● non est, cui Christ●s in suga comes est. Cypr. I. 4. ep. 6. alone, if Christ be with thee, if thou art justly banished; let that affliction amend thee, and it shall make thee happy: if unjustly, fear not, that is thy enemy's sin, not thy misery. h Solus non e●●. &c▪ ubicunque saerit, sine Deo non est: & s●. fugientem in solitudine ac montibus latro ●●presserit, 〈◊〉 invasor it, fames ac sitis aut frigus afflixerit, vel per maria praecipiti navigatione properantem tem pellas— aut procella submerserit, expectest mi●i●em suum C●ristus ubicunque pug●antem, Cyprian. It is not banishment, but guiltiness that maketh a man unhappy: nothing can make a man truly wretched, but his own sin: if by any means he can leave that, though his place know him no more, he is happy enough, who cannot be unhappy. First then learn to walk with God, living to him, and with him, ever setting thyself in his presence, meditating on him, praying to him, and ask counsel of him and his oracles; being so acquainted with spiritual company, as that neither thy necessary society with man may hinder thy conversation in heaven, nor this make thee neglectful of God's ordinance in that, who hath appointed thee, both comfort in humane society, and witnesses therein of thy conversation, that in the sight of thy good works God i Matth. 5. 16. may be glorified; therefore cleave stead fastly to Christ, let no condition pull away thy heart from him: though thou be sequestered from all else; Christ is incomparably better than all the creatures. Secondly, keep a good conscience; he cannot be unhappy in any place, who (having the comfort of innocency) is not so in himself; miserable are they, where er● they are, who carry with them that portable hell, a guilty conscience, which in the midst of all secular prosperity, maketh a man truly unhappy: such a one (like the wounded dear) carrieth death's messenger, the kill arrow, sin, sticking in the heart; and cannot outrun his misery: a man's ●nemies are they of his own house; among them his self is the worst: k Nemo leditur nisi à se●ipso, Ch●ysost, no man can be hurt but by himself: the powers of hell (malicious as they are) cannot hurt thee, if thou have not an hand in it thyself: there is no terror in the world like that of a guilty conscience: only God's anger maketh a man unhappy, none other can: if Christ be with thee, every place shall be thy heaven. 2. Know thy happiness, where ever God showeth thee favour, and leadeth thee: so did Abraham, when he was a stranger in Can●an: and Jose●h by l Act. 7. 9 his brothers envy sold into Egypt: but God was with him, and delivered him, giving him wisdom and favour in the sight of Pharaoh: that mind is too much straitened in itself, which confineth desire and content to one place, as if the world had no more: the heavens are as cheerful a covering abroad, as at home: the sun shineth as comfortably on other nations, as on that which we call ours: the same providence of God ruleth in all the world: that place which thou countest foreign, and thy place of exile, is a native soil to some, who in thy house would have as much cause to think themselves banished; as m Dio. hist. Rom. I 37. Philiscus urged for a comfort to the Orator. All this world is as much our country, as any part thereof (if we reckon right) within which, if any man make himself an exile, he is straitened in mind, rather than in place: had such opinion limited all men, how many great parts of the world, had been to this day unpeopled, undiscovered: our Ancestors, who first inhabited this land, were strangers here: wise men think themselves n Socrates— cum rogar●tur cuiatem se esse, dicere●, 〈◊〉 danum, inquit, etc. citizens of the world: and well resolved natural men, take that to be home, o Patria est, ubicu●que est bene, Cic. Tu●. q. I. 5. where ever they are well: 〈◊〉 ●nd the p Sanctis ubique patria, & nu●●bi, Greg. Naz. Saints country is every where, and no where on earth; We have here no continuing city: r Heb. 13. we are here but pilgrims; and while we are here, s 2 Cor. 5. from home. It is not then so much in the change of place, as company, which embittereth exile: and certainly company is either a great good, or a pernicious evil: to be banished from ill company is an happiness, and from good company we can be banished but for a short time; (ma●ger the malice of the world) and therein not so much as the world thinketh; seeing in the communion of Saints, however dispersed, we are united by the Spirit of our Lord Jesus. 3. Consider well how many have been advantaged by their banishment: I might instance in t Plutarch. vit. Themist. Themistocles, honoured & enriched in the Persian court, where keeping an honourable table, he said, O children, we should have been undone, if we had not been undone: in u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, D. Laert. Zeno. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. Zeno, who in a foreign land could say, Then I had fair winds, when I was cast away; because thereby he was brought to the study of philosophy: in some others so improved, that they seemed sent out to the School of Wisdom, not to banishment: but our Henry 7. is a nearer example, whose exile gained him powerful friends, and us a good King, and deliverer from an usurping tyrant: whereas then (as I began to say) nothing is more dangerous than evil company, which disgracing virtue, brings sin into fashion, (such a tyrannical usurpation of right hath custom and company gotten, that 'tis sometimes judged madness not to be mad for company) and the Saints sometimes share in temporal judgements, for their ill company: (as it befell Lot; Genes. 14. 12. Genes. 19 15.) * 2 Cor. 6. 17. sequestration from such, is a blessing, and x Rev. 184. means of safety: and to all God's children the worst of this kind of affliction (as any other) is but as grinding to the jewel, setting the fairer lustre on them, and making their value better known, as it was with Joseph. 4. When it must be so, go willingly, and bear it so: then shall it be a peregrination, not an exile: a willing mind preventeth compulsion; impatience only can make it wretched: patience conquereth violence, whose own weight breaketh it, falling on the willing: how many strangers (for trade or gain) live among us? how many of ours, for the same cause, are contented to live in foreign parts, and therefore are not banished, because they live willingly there? how few live where they were borne? how many willingly purchase experience, and knowledge of other states with many years' absence from their own? how many have gone into a voluntary exile, as y Plut. Ly●●r. Sol. ib. 〈◊〉 Scipio Ae●●ll. Prob. Lycurgus (that his laws might be kept inviolable) Chabrias, Conion, Iphicrates, Chares, Pythagoras, Solon, Scipio, and others: If thy mind be willing (as a wise mans aught to be) to make the best of that thou canst not avoid, it is a liberty, not a restraint: if thou wert confined to that one place, whence thou art banished, thou wert banished from a greater part of the world: so that upon the matter, z Bias Laert, lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the mind only maketh the material difference between absence and banishment, except you will conceive a difference between him that goeth free, and him that goeth freely: that being in the power of others, this in our own. To conclude, that can be no absolute evil, which our mind can remedy or ease: and he is of a weak understanding, or an ungoverned affection, who will make that heavier which he must bear. 5. Make a good and prudent use of thy travels; so that it may appear that thy country was rather unworthy of thee, than thou of it: that it hath lost thee, not thou it. Aristides being demanded why he so much took his banishment to heart, replied, because of a Propter ignominiam patriae. Stobae Ser. 36▪ my country's dishonour. A nation can no ways more dishonour and make itself infamous to foreign parts, and future ages, then by banishment and imprisonment of good men: for what ever popular rage, drunken with its own fury dreameth; however they idol their own suffrages; what sober man will not conclude them b Quanti v●ro ista civitas aestimanda est ex quâ boni sapientesque pelluntur? Cic. Tuse. quaest. l 51. impious, who cannot endure and comply with good men? In fine, some men's banishment c Quid T. Albutiu●? nun animo aequissimo Athenis exul philosophabatur? cui tamen illud ipsum non ac●idisse●, si i● repub. quies●ens, Epicuri legibus paruisset. Cic. Tuse. q. l. 5. hath made them wise, and some good: it had been unhappy for them not to have been banished: while the most precious jewels lie concealed in their native place, the sea, or rocks, they have neither beauty, value, nor use: taking them out bringeth them to these: so shall it be to thee, if thou wilt make a right use of thy banishment. 6. A man doth but perversely grieve at that which maketh him more happy: not to say, that exile is a singular master of frugality: a profitable wormwood laid to the breast to wean thee from the pernicious love of the world: a School of humility, temperance, and patience, I say only, that in thy exile, others do that for thee by violence, which thou shouldst have done for thyself in discretion, that is, they withdraw thee from the injurious and wicked: thou wouldst not count it any loss to thee to be taken away from serpents, or to be drawn out of a perishing Sodom, as Lot was: why shouldst thou think it any loss to be taken away from men worse than serpents, (they are good in their kind) men that have the poison of asps under their lips? But thou mayst say, the grief is, to leave my goods, livelihood, dear friends, wife and children: Truly this is the affliction of the parted, and the curse of the parters: the pleasant possessions made Lot's wife look back; but yet consider, 1. That he that kept thee at home, can provide for thee abroad, and if thou trust in him, will: he can restore thee to those dear jewels he gave thee: however thy prayers for them, are as near heaven in exile, as at home: count them not lost, no not dying: they but go before thee: wherein if thou canst satisfy thy afflicted mind; what other great emolument canst thou lose by changing place? If thou have the same judgement, dexterity▪ fortitude, wisdom, justice, health, strength, means to get necessaries, all which may there be found, where thou thinkest thyself lost: hereto add, that God by this means taketh men away from destruction, rather than their country, as he did Lot. 2. Consider whether all those things, whose loss thou lamentest, be truly goods: perhaps they hurt thee, or are not thine: it is certain thou couldst be but a tenant at will: they only are thy goods which cannot be taken from thee in life or death: reckon like a wise man, and in the testimony of a good conscience, thou mayst also say, all that is mine, I carry with me, and so not have a dangerous eye back again. 3. Consider well the difference between acquaintance and friends: how many friends thou hast left, may best appear in thy trials? how many of these shadows follow thee now thou art clouded? do they not fear thy mine? doth not that set a strange distance between you? are these thy friends, or such acquaintance as thou mayst every where find? Again; how many malicious enemies hast thou left behind, who have often so embittered thy soul, that thou hast cried out, Woe is me that I sojourn in Meshech, that I dwell in the tents of Kedar: my soul hath long dwelled with him that hateth peace? so that upon a just account, thou art not so much banished thy country, as taken from impious enemies. 4. Lastly, be confident that what ever is good, we shall meet withal again in the immutable happiness of heaven: what ever cannot come thither, is not worth our lamenting here, it being truly rather a gain to lose it, then to recover it. 7. Consider how popular inconstancy usually retributeth evil to best deserts; as d Aristidesnonne ob eam causam expulsus est patriâ, quòd prae●er modum justus esset. Cic. Tus. q. l. 5. Aristides the just, e Aemil. Prob. Alcibiades, f Ingrata patria ne ossa quidem mea habes. as * Scip. Aff●ic. he also whose epitaph said to posterity, Ingrateful native soil, thou hast not so much as my bones, had experience of it. We have examples in holy writ, of those g Heb. 11. 37, 38. who wandered in deserts and mountains, of whom the world was not worthy. All is little to that one example of Christ, persecuted from his infancy, carried into Egypt to avoid Herod's tyrannous fury, and all his life made h Isai. 53. 3. a man of sorrows, by them he came to save. That condition to which Christ is a pattern, can make no man unhappy: he i john 1. 11. came amongst his own, and they received him not: he did only good to them: their own testimony was, k Mark 7. 37. he hath done all things well: yet they crucified him: remember his words; l Mat. 10. 24. The disciple is not greater than his master: and dost thou think much, that being innocent, thou art banished thy native soil? few good men live where they first drew breath, or best deserve. 8. Learn the good which God doth for thee; who best knoweth how to make all things work for the best: as in thy exile, thy security from thine adversaries; whose restless malice is as trucelesse as the Devils which ruleth in the enemies of God's children: that he hath set thee by better neighbours (or less pernicious) who canst not have worse than thou hast lost: however thou value this, the Prophet fervently wisheth for it: m jer. 9 2. 3. O that I had in the Wilderness, a Cottage of a Wayfaring man, that I might leave my People and go from them: for they be all— an assembly of treacherous men: they bend their tongues, like their bow, for lies.— 9 Learn to seek happiness and content in thyself, in peace of conscience, purity of heart, sanctified will and affections, faith, patience, meekness, temperance, humility, and the like; and no loss of these outward ●hings shall much trouble thee, who hast set thy affections on heaven: and to a man assured, that he must ere long change this life for an eternal, what matter is it, from what point of the earth, his soul taketh her flight? whether from Pisga with Moses: from the banks of Jordan with Eliah; from the Prison with John Baptist; from the field, mill, or bed; or from the mount of Olives whence Christ ascended into Heaven? it is not much considerable whence thou comest; thy happiness in spite of secular afflictions, and active malice, shall be, once to arrive at heaven, where all shall be▪ securely, unchangeably, and eternally happy. The Banished man's Petition. O Lord God, holy and merciful, whose providence ruleth over all: the earth is thine, and thou assignest the parts thereof to the children of men: thou broug●st a Vine out of Egypt, and plantedst it, thou mad'st the branches thereof to fill the land, and spread themselves from the river to the flood; but in thy displeasure thou didst cast them out of the inheritance which thou hadst given them: Thou art the Lord of Mountains and valleys, land and sea, and the God of the exiled and outcast: Thou dost with much patience behold oppression and wrong, until the measures of iniquity be filled up: o Lord behold the pressures of me, thy poor despised and dejected servant: thy mercy and gracious audience of the afflicted, is neither limited to Jerusalem nor this mountain, every place is equally near heaven, where ever men lift up pure hands and hearts, worshipping thee in spirit and truth, thou art there present to hear and help them. Gracious Father though thou seest good to permit me to the power of men to exercise me, yet can they not shut thy merciful ear against me: O let my complaint therefore come before thee: let thy word be as the cloudy Pillar to lead me in thy way: let thy good spirit direct me: cast me not from thy presence: take not thy mercies from me: give me grace to forsake all those sins for which thy chastisement is now upon me, that I may happily profit by thy Fatherly corrections: and if it be thy holy will restore me to these blessings, and comforts, which thou gavest me for my support: if otherwise▪ yet good Lord, give me assurance of thy mercy, and patience to expect thy saving health: leave me not destitute and comfortless in my afflictions: be my guide and helper in this earthly pilgrimage, and valley of tears, unto, and in the hour in which thou hast appointed to take me hence, into the incorruptible and undefiled inheritance, (by thy power reserved in heaven for all that believe in thee) to which no hand of the oppressor shall reach: where shall be no curse, no sin, nor fear of forfeiture: into which no enemy shall be admitted: from which no inhabitant shall ever be cast out: Lord hear and help me: Lord have mercy on me and grant me that which I ask according to thy will, and that which I should ask, which thou knowest best for me, through the infinite merits of the Son of thy Love; the author and finisher of our Salvation, and eternal happiness, Christ Jesus the righteous. AMEN. CHAP. XXXIII. Of old Age: directions, counsels, and comforts therein. §. 1. Age: common evils thereof. §. 2. How the foundation of an happy Age must be laid in youth. §. 3. How the evils of Age may be lessened. §. 4. Or more patiently borne. §. 5. By what Rules of practice it may be improved to the comfort of the Aged. 1. §. 1. OLd Age is our times a Occasus vitae mortis primitiae. sunset; the last of this life, and first-fruits of death: that b ●is omnis gravis est aetas, qui omnia bona à seipsis petunt, etc. quam ut adipiscantur, omnes optant, eandem accusant adepti, tanta est stultitia, etc. Cic. de Senect. which all desire, and but few like, or patiently bear: so ingrateful are men to God, that they would be young again: so wayward doth sin make them, that they like no present state, of so discomposed and foolish a mind, are those aged children, whose desires look to the Sodom, whose dangerous ●lame they had escaped. 2. It is the condition of c Omnia orta occidu●t, aucta senescunt. Sal. jug & IIier. epist. all that groweth in time to decay. Time is the devourer of his children: here is nothing but perpetual changes: d Nec quod fuimusve sumusve, cras erimus, etc. we shall not be to morrow, what we were yesterday, or are to day: precipitate hours, by their succeeding moments, pass with, the flight of a thought, quickly changing us from secure youth, to solicitous age, which stealeth on with so sly a foot, that like the remoter lights of heaven, in their vast orbs, the speed of their motion, is e Dies allabitur dum ignoras. Hier. ep. 9 l 2. 〈◊〉 sens●m sine sensu ae●as senesei. Cic. de Senect. not so much perceived passing, as passed away: and so we become old before we have well composed our youth, or thought of age: f Vita enim nos●ra navig●nti est simile▪ is vamque— stat s●det, iacet, vadit— ità & nos sumus: qui sive vigilantes, sive dormientes, sive tacentes, ●oquentes— per momenta temporum quotidie ad sinem tendimus. Greg. l. 6. ep. 26. Host 7. 9 like men sailing, we make our port, sleeping, and waking, as the Prophet said of Ephraim, Strangers have devoured his strength, and he g ` Nescit quod senescit, Greg. mor. in job. 25. knoweth it not: yea grey hairs are here and there upon him, yet he knoweth not. Truly the age of man is but of a h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. short date; i job 14. 1. Apud Hypanni fluvium— bestiolas quasdam nasci, quae unum diem vivant. as the flowers beauty; of few hour's continuance: will we, nill we, we grow old; and that which David once said, 1 Sam. 20. (there is but a step between me and death) the strongest in every age may truly. There is k Confer no. stram longissimam aetatem cum aeternitate in eadem propemodum brevita●e— reperiem●r. C. Tus●. quoest. l. 1. Velimus, no●tmus senescimus, Hier. l. 2. ep. 21. Quis est tam s●u●tus (quamvis sit adolescent) cui sit exploratum, se ad ves●eram esse victurum? Cic. de Senect. some little difference between the young and the old, which as little time will take away: the old decrepit man was a flourishing youth not long since: and the young man must quickly be old: the end evens all: l Si nongentos vitae excederemus annos— & Methusalem nobis tempora donarentur, tamen nihil esset praeterita longitudo, quae esse desiisset: etenim inter eum qui decem vixit annos, & eum qui mille post quam, idem vitae finis advenerit, & irrecusabilis mortis necessitas, transactum omne ta●undem est, etc. Hieron. ep. 24. l. 2. Heliodoro. whether the last year of Methusalah's long-spun life, or of the dying infant, which like those water sources rising near the sea, and by a short and speedy course, rendering themselves into the bitter depths again: whether the long lasting Patriarcks before the flood, or the now epitomised lives of men, in this world's senio, which like Winter's suns, but rise, show themselves above the horizon, creep a low course, & quickly set again, exchanging the short day for a longsome night; all comes to one invariable conclusion at last, he died. Vain and frail life of man, on which we set so high a rate: m Quid est in homin●s vita diu?— mihi nè diuturnum quidem quicquam videtur in quo est aliquid extremum, cum enim id advenerit, tunc illud quod praeteriit, effluxit. Cic. de Senect. & hoc quod senectus vocatur, pauci sum circuitus annarum. Sen consolat. ad Marci. there's nothing long in the longest life of man: nothing lasting in which there is something last, which being come, that which was, is eternally passed: that which we call old age, is but the circuits of a few years, surrendering to death. 3. Death hath three messengers, to arrest and Sub poena up to that high court, whence there's no appeal, chance, or accident, infirmity, and old age. The first telleth of doubtful things: the second of grievous: the last of certain. No man is secure of one hour to come: death cometh to the young man, like Recha● and Baana to Ishbosheth, about the heat of the day, to slay him, insidiis; but to the old man, aperto mart: there by ambush, here with displayed banners & flying colours: so that it concerneth all the living to be prudent, in not sleeping without oil in their lamps, lest the Bridegroom coming in an hour they dream not of, while they endeavour too late a preparation, the door be shut, and they knock in vain. Being here to lay down some directions and comforts against the sorrows and evils of age, I shall consider 1. What must be done for prevention, or where the foundation of an happy age must be laid? 2. How the evils of age may be lessened? 3. Or how more patiently born? 4. How they may be used to the good of the aged? 1. For the prevention of evils incident to age, §. II. we must lay the foundation n Paret sibivi●ticum, quod longo it ineri necessarium est. Hieron. l 2. ep 21. Eam me laudare senectutem quae fun damentis adolescentiae constituta sit— Cic. de Senect. Est enim quietè, purè ac eleganter actae ae tatis placida ac lenis senectus. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Laert. l. 1. Cleobul. Divitiae senum non sunt canities capitis, sed industriae juventutis. o— ista ipsa defectio virium adolescentiae vitiis efficitur saepius quam senectutis, libidinosaetenim & intemperans adolescentiae, effoetum corpus tradit senectuti. Cic. de senect. in youth: it is a good rule, in thy youth study to live well, and in thy age to die well. The vices and distempers of youth deliver up a surfeited body to age, whereby they not only incommodate, but dishonour it with the faults of youth: making it, not only hear evil, (as, wretched, unhappy: and contemptible, a burden, continual disease, p Morte magis metuenda senectus. and worse than death) but also to be so in respect of the q Senectus ipsa est morbus— metue senectam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decays, pains, and aches, and specially the conscience of an ill-spent life. but for these, age r Potest igitur exercitatio & temperantia etiam in senectute conjervare a liquid priest ini robor is. Cic. de Senect. hath often a capacity of health, sufficiency of strength, and solidity of comfort, as appeareth not only in Moses whose eye was not dim, nor his natural force abated, at the age of 120 years (Deut. 34. 7.) but also Joshuah's defectlesse strength (Josh. 14. 10, 11.) at 85. and in the cheerful health of divers modern examples of temperance. wherein it is a more happy part of life then youth, which at best, is not far from if not in danger of mischievous incentives to sin: for what good man ever doubted, but that an holy reformed age, is incomparably better than a vicious youth? and who seeth not the way in consideration hereof, to make the age which greiveth them, more blessed then that which did vainly delight them? 2. s Psal. 16. 8. Set the Lord ever before thee and t Ecclel, 12. r. remember thy Creator in the days of thy youth: then reckon that thou mayst quickly provide for it: by the studies of young men you may probably conjecture, what fruits they will bear in age, if they be not blasted. they that would make their provision by gathering Manna u Exod. 16. 21. went out betimes, the scorching sun once rising, all was gone. happy are they (as I noted) that have a grave * 2 Tim. 1. 5. Lois and an holy Eunice to season their tender years with knowledge of God, before the heat of corrupted youth, which x Temeritas est slorentis aetatis, prudentia senectuti●. Cic. de Senect. permitteth not the dew of heaven to lie upon the heart. 3. Suspect thine own judgement: many had been happily wise, had they not by too early an opinion thereof anticipated that fruit, and thought themselves such, before they were so. youth is the age of folly and precipitate error: which few discover until they are passed it: it is the age of vain hopes and overgrown confidence, so dangerous that it hath not only subverted some persons and families, but y Temeraria pubes praecipites juvenum dementia subruit u●bes— States and Kingdoms, as Israël found in Rehoboams young Counsellors: z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●raeceps fertur ad omnia. The Hebrews express a young man by a word which in the root importeth an headlong falling into any thing: the opinion of self ability, and daring ambition to rule the day, hath too a Quod si le gear & au lire volet is externa maximas respub ab adole scentulis labe ●actatris, à senibus sustentatas, & restitutas repenetis, etc. Cic. de Senect. often set the World on fire. 4. Be thou as circumspect, as a man considering the dangers he is to pass, or perish in them. the Prodigal had many dangerous companions: power of himself: his estate in his hand: company of enticing harlots: place far from his father's sight: none but trustless strangers to advise him: but the worst of all was his youth: without which all the rest could not have hurt him: b Vicina lapsib●● adolescentia, Ambrde. vid. l. 1. (si ●it liber crus.) youth is near dangerous falls: easy to be transported with c Architas Tarentinus dixit— 〈◊〉 capitaliorem pestem, quam corporis vol●ptatem— hinc patriae proditiones, hinc▪ r●rumpub. eversiones— nullum deni▪ scelas, vullum magnum facinus esse, ad quod suscipiendum non libido voluptatis impelleret— nec in voluptatis regno virtutem posse consistere— d Omne animi lumen extingueret. Cic. de Senect. pleasures, than which there are no more dangerous Sirens, or capital mischiefs: they are Lust's panders, Treasons brokers, universal incentives of all impiety, which could never be hatched, did they not bewitch the unhappy actors with some pleasure: pleasures are unconsistent with virtue's monarchy: they d Quo facilius vincipossent, cum se vol●pta●ibus dedissent. ib▪ blind reason and pervert the will: they are counsels enemies, and the affections corrupters; no wonder that e Eccles. 11. 9 etc. M. Curius wished that the Samnites, and their enemy Pyrrhus could have been given to pleasures, that they might the easier have been overcome. how pernicious a dream is it of those who think young men may securely indulge to their genius, f Psal. 119. 9 Disce cor Dei in verbis Dei. Gregor. l. 4. ep. 4●. Theodor. walk in the way of their hearts, and do that which seemeth good to them; no, no, childhood and youth are vanity, and God will bring all into a severe judgement, how soon thou canst not be certain; therefore be thou most careful where thy greatest danger is. 5. Let the word of God be the compass by which to steer thy course (wherewith all shall a young man cleanse his way? by taking heed according to thy word) and harken thereto that thou mayst learn God's will; harken also to good counsel of thy superiors, with reverend subjection and modest silence. impudence is commonly talkative, but ingenuity silent and studious to learn of others: it is a symptom of folly in them who should learn to let their ears run out into tongue, and to be impatient of hearing. young men were too happy could they but believe the prudent, and learn without their loss. 6. Learn an holy humility: when the g 1. Pet. 5. 5. Apostle had commanded juniors to submit unto their elders, he presently inferreth, be clothed h Nihil habeas humilitate praestautius, nihil amabilius haec est enim praecipua conservatrix & quasi custos quaedam oranium virtutum, etc. Hieron l. 2. ep. 22. Celantiae. with humility: the innate pride of youth causeth them to think themselves too wise to be advised. 7. Learn to follow right reason, not affection, as that thou mayest ever weigh thy actions by wisdom, not will. That thou mayest in all things be discreet and sober minded: three virtues they say; are prime ornaments of youth, i V●ri●undia, taciturnitas, & obedientiae. Modesty, Silence, and Obedience: to which add fear of God, obedience to Parents, k Levit. 19 32. reverence to elders, chastity, temperance, and frugality, and thou shalt have a character of an accomplished young man. all which may be had can they but hold inviolably this one principle: in every action resolve to be discreet and wise, rather than affectionate. as will appear in that precipice of youth, concerning which the l 2 Tim. 2. 22. Apostle warneth, fly youthful lusts ('tis a deathful serpent, the best defence is flight) and Solomon, m Prov. 5. 8. come not near the doors of her house: let her not take thee with her eye lids: lust like the Basilisk kills by the eye, not seen, but seeing. 8. Choose thee some good acquaintance: take heed of that company whose qualities thou mayst be ashamed to imitate: the society which first seasoneth young men mars or makes them, virtue is more easily learned by their example whom we love, then by their precepts whose wisdom we admire: on the other part there is no such Devil in the World, as man to man: seeing all men are naturally sociable apt to imitation, and to receive the (all most indelible) impressions of manners, from those with whom they converse. which concludeth that it highly concerneth the young to be cautious what company they fall into 9 Be thou not so much ambitious of pleasures, as true profits, nor of long life, as good; they that wish to live long; desire but long infirmity: be thou frugal of thy time to improve every day to some provisions for age: could the n Appelli fuit perpetua consuetudo, nunquam tam occupatam diem ●gendi, ut non lineam ducendo exerceret artem. etc. Plin. n. ●●. l 35. c. 10. heathen resolve to pass no day without the draught of one line, when the height of his ambition could be but excellency in his art; and shall not we much more be careful of our time who know we have an eternal life to come? the blind hearted o Pythagoreoru●● more— quid quoque die dixerim, audiverim, egerim, commemoro vesperi. Cic. q●s. vide & D. L●e●t vit. Pythag l. 8. Pythagoreans would not sleep, before they had examined themselves what they had every day heard, said, done, or left undone; how much more cause have we to do so? it is less unhappiness to lose p Quanto me mitius O austera mor●, privares vitae usu quam ●●uctu. Bern. the use than fruit of life. The young man looking forward, thinketh fifty or sixty years (which perhaps he may live) so large a time, that he may rationally be prodigal of his store: but the old man looking back reckoneth with Jacob. Gen. 47. 9 few and evil have the days of the years of my life been. when the Philosopher reckoned at night, that he had learned nothing that day, he cried, o sirs, q O socii diem perdidimus, we have lost a day. crested pictures present you coming on, some lovely feature, but going off an ugly Devil: such are the vain delights which young men so much adore, as a due privilege of youth, that they think themselves thereto borne, and that it is an injury to bar them of those things which in their birth hasten to a precipitate end, leaving them loathing, or a sad memory of that which is irrevocably passed. study thou to be holy, and delight in that which time and age shall not deprive thee of, but rather invest thee in; that which shall not fear age but bless it with the invincible comfort of a clear conscience: a misspent youth is the sorest burden of old age. 10. Defer not thy repentance and conversion to God unto thy age: thou art not sure of a future time, or an heart to repent therein: make thy peace with him now, that age may not find thee unprovided: it hath troubles enough of its own, for pity oppress it not with the folly of youth also; he were an unadvised traveller who though forewarned, would take up the heaviest, and most unnecessary loading in the foulest way: so do they who defer their repentance to age, and load themselves with sin against the evil days come. The evils and inconveniences i●●ident to age, §. III. may be amended and lessened, not by external medicines (commonly vain artifices to assail the depravations of unconquered nature) but most by true wisdom, declared in, and groundded on the oracles of God. some have reckoned them principally four. 1. r Qued avoc●t à rebus ●●rendis— quod corpus faciat insirmum— quod privet omnibus ●●re voluptatibus, quo● haud procu● absit à morte. Cic. de Sen. In that it maketh men less fit for employment. 2. In that it bringeth with it bodily infirmity. 3. In that it deriveth of pleasures. 4. In that it is near death. which though I follow not in their order, I shall speak to in due place. 1. First whereas the present life of man is subject to many evils, it is of great concernment to our purpose to distinguish those which are common to our whole life, from those that are peculiar to age: there are losses, poverty, want; what age of man is exempt from these? though as these are most heavy in age, so to be borne but a short way; there is injury, slander, infamy, oppression, banishment, imprisonment? what age is secure from these? there is loss of friends, and that which embittereth old age, contempt: but fall not these on any age also? what is s Quid enim mai●re chachinno excipitur vulgi quam pa●per Apici●●● luv. more contemned than the poor man? there are bodily evils, and infirmities, maiming, blindness, deafness, lameness, sickness, weakness: but these also t Multi sunt imbecilli senes— at id qui●em non pro●●●um scnectutis est vitium, sed commune valetu●inis— quid mirum— si in●●rmi sunt aliquando, cum ne idquidem adolescentes, essugere possint▪ Cic. q● s●— Malti valetudinar●iadole scentes, multirobusti senes inveniuntar. Plut. an sem sit her. respub. are incident to any age; as also death; with this difference, the young man may die; the old man must die: the aged dying by degrees, and his motus ●repidationis admonishing him, prepare him for death; the young are more suddenly arrested: as for the evils of mind, u Senectus est natura loquacior. Cato apud Cic. de sen. as loquacity, covetousness, morosity, * Senes difficiles & qu●●ruli sunt, Senec. de irâ l. 2. c. 19 querulousnesse, pettishness and the like, who knoweth not that these x Sua vitia insipientes & suam culpam in senectutem conferunt. Cic. qo s. are incident to other ages also? but if these, or any other faults, dishonour and incommodate age, reviving in the death of other vices; not to say, that some of these were best mended in others obsequious and due respect to the aged; I say these are the faults y Sed haec morum vitia sunt non senectutis ib. quae vitia sunt non senectutis sedinertis, ignavae, somniculosae senectutis. ib— ista senilis stultitia (quae delira●lio appellari solet) senum levium est, non omnium. ib.— sed omnium istiusmodi quaerela●●● in moribus est culpa non in aetate: moderati enim & nec difficil●s senes, nec inhumani ●olerabilem agunt senectutem, importunitas autem, & inhumanitas omni aeta ●i molestaest 〈◊〉▪ of manners, not of age, which being separated by better counsel and habit, may leave that age a clear and evident capacity of being most happy, as nearest to our state of blessedness, the life to come, doth avarice or morosity then make age evil? a prudent mastering thyself, and resolved patience, will amend this, and true repentance that this take away that evil into which thine own will beareth a principal part, and thou shalt find, that as thou canst not be evil except thou consentest; so, not unhappy in age: and if thou wilt not forbear the evil which afflicteth thee, thou makest thine age evil, not thy age thee. 2. Bodily infirmities and decays, are but the Angels sent to pull thee out of Sodom (not as Lot, by the hands only) by warning thee of approaching death, that thou mayst prepare to entertain it, and not be destroyed with a perishing world. 3. Prepare for death: that which leadeth age with irksome sorrow, is vain love of the World, and unwillingness to die: there is not an old man, but thinks he may live one year more: if thy life were entire, it is so short a sum, that it cannot bear any long hopes: and it is z Hoc habet stultitia proprium semper incipit vivere Senec. ep. 13. Quid est autem turpius, quam senex vivere incipiens? ib. great folly, ever to be beginning to live; to lay new foundations, and hopes near our exit. what is more incongruous then for an old man (in vain hope and desire) to begin to live, when indeed, he is near death? he only shall easily bear the inconveniences of age, who is ever resolved, and willing to die and be with Christ. 4. Learn to make a prudent use of the time which admitteth no return: a Conscientia benè actae vitae, multorum bene factorum recordatio, iucundissi ma est. Cic. q● s. But as Caesar said Miserum esse instrumentum sen●ctuti recordationem crudelitatis. Am. Marcel. l. 29. the conscience of a well spent life, and remembrance of many good works is very comfortable: the fool loveth nothing but that which is past, and vainly troubleth his soul with desire of much more time, nothing solicitous to account to God for that he hath already given him: at thy last day it shall not much concern thee, how long thou hast lived, but how well: it is not long life, but b Neque enim in tempore utiliter vivitur, nisi●ad comparandum meritum quo in aeternitate vivatur. August, ep. 121 c. 7. good, which shall render a man eternally happy: neither is there any true profit of living here, but in gaining that, by which we shall live to eternity. The evils of Age may be cheerfully borne, §. 4. if we can truly weigh the conveniences with the inconveniences thereof. For 1. It is true, that c Senecti● multa secum & bona affert & mala: bona qua nos ab impudentissimis dominis liberat voluptatibus.— libidinis frangit impetus: auget sapientiam, dat maturiora consitia. H●eron. ep. 30. l. 1. Pamach,— id aufcrt à nobis quod est in adolesscenti● vitiosisstmum. C●e. q● s.— magnam hebendam senectut● gratiam, que effecerit, ut 〈◊〉 non liberet, quod non oporteret. ib. From which Sophocles said he had fled away. tanquam à fero & rabioso domino. Plut. an sen. sit her. respub. & Cic. de sen. summa laus senectutis est, quod ea voluptates nullas magnopere desiderat. ib. Age bringeth with it many good things, as it doth many evils: it is good, that it freeth from pleasures, those impudent masters of misrule, giveth wisdom and maturer counsels; as the Egyptian d Sicut Ibin ●iunt cum vetus est facta exhalatis virosis & turbidis partibus odoratiorem habere aromaticam virtutem. Pl●t. q●. s. Ibis, feeding in her youth on Serpents, when age hath consumed those venomous humours, hath an aromatical and sweeter breath: so hath it been observed of some, that after an ill dieted and misspent youth, (time having digested and evaporated that venom) their age hath e Qui grandes natu, ●ygneum nescio quid, & solito dulcius, vicin● morte cecinerunt. Hieron. ep. 14. l. 2. Nepotiano. breathed divine things, and more sweet than usual to the secular man, life like Wine, how ever pleasing it was young, in age it groweth sharp and dull, to the Saints it is not so: age is their Suburbs of heaven, praeludium of eternity, the gate of glory where aged Simeon sang his requiem: Lord now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation— Luke 2. 29. 2. The old man f Nullo gene●e homines mollius moriuntur, sed nec diutius. Sen. ep. 30. dyeth more easily than the young (a great advantage seeing all must die) none die more gently, than they that die insensibly: like a Lamp the oil consumed, quietly going out: q Adolescentes mori sic mihi videntur, ut eum aquae multitudine vis flammae opprimitur: senes autem sicut suâ sponte nullâ adhibit● vi, consumptus ignis extinguitur— quae mihi quidem tam jucunda est, ut quo propius ad mortem accedam, eô citiûs quasi terram videar videre, aliquand●que in portum ex longâ navigatione esse venturus. Cic. q● s. young men die more painfully, as Lamps overflowed with Water: violence killeth the young, maturity the old: there's a wrack; here a quiet departing from the Inn: so pleasing to the good, that it seemeth to them as the sight of the port they are to make after a wearisome voyage: that aged Barzillai could not so exactly taste, or hear the voices of singers (2. Sam. 19 35.) was not so much a loss as security against temptations which oftentimes ensnare youth. 3. It is the age of wisdom: the spring hath pleasures, but the Autumn profits: the fruits of age are much better than the flowers of youth: a little time is long enough to live well, but if thou art gone much farther, h Sia processeris long●us, non magis dolendum est, quam agricola dolent, praeteritâ verni tempovi● suavitate, aestatem, autumnumque venisse. ib. thou hast no more cause to sorrow then the Husbandman, that the pleasant spring is past, and the profitable autumn come, except thou art i Dixisse sertur, dolere se quod tuno egrederetur è vita quando sapere coepis set. Hieron. Nepotiano. ep. 14. l. 2. of Themistocles mind, who said it grieved him to die, when he began to be wise. 4. It is not so much esteemed the end of this life as the beginning of eternity: and the haven after a cursed sea: now as the traveller endureth the rough and bad ways near home, for rests sake, and for the comfort which he expecteth there; so must we the troubles of age: which we shall easily do if we gain a certain assurance of eternal blessedness in the life to come. 5. We have here comfort and confidence in temporal calamities: they cannot now be long: it k Hocest illud quo● Pisis●rato ●●ranno à Solone respon sum est, quum illi querenti quâ tandem spe fretus, sibi tan audacter obsisteret, respondisse dicitur senectute. Cic. q● s. was Solon's answer to the tyrant Pisistratus, when he demanded on what ground of hope he durst resist him: I am confident because old. When Jacob saw the chariots which Joseph sent to bring him into Egypt, his drooping spirit revived, and certainly they who desire to be dissolved, and to be with Christ, are so far from being grieved at their age, that their souls are comforted, to think they are going to him. In the last place we are to know what rules of practice are observable to the improvement of old age to our good and comfort, §. V. for it is certain l Foelix & omni dignus beatitudine, quem senectus Christo o●cupat servientem, quem extrema dies salvatori invenerit militanti, Hieron. l. 2, ep. 23. julian. that happy is he whom old age seizeth in the service of Christ. 1. Be sure to attemperate and proportion thy mind to thy age, that it be not said of thee as of m Vulpem pilum mutare non mores. Sure. Trang. l. F. Vespat. Vespastans' covetousness; the fox hath changed his hair but not his manners. lay down thy youthful mind with youth: be n Severitatem in senecture probo, sed eam— modicam, acerbitatem 〈◊〉 modo probo. Cic. q● s. grave not bitter, it is an o Peius est quod auctoritatem habemus senum vitia puerorum. Sen. ep. 4. impious incongruity to bear the authority and port of an old man, and the vices of the young: to be youthful in age is great folly; and greater, to wish to be young again: like some brainesick traveller, who after a dangerous and wearisome journey; would go back again for a little pleasant way sake: though it p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pyrrho. Illust. de Philos. Origen. in Ezek. ●●o. 13. be very hard to put off that which we are borne, yet the happy way to be renewed, is (as much as we can attain to) to put off the old man, corrupt with his affections, and to put on the new man, Ephes. 4. 22, 23, 24. this is the way to pass à ruga ad juventutem, from old age to youth: while man (like the heavenly orbs inferior to the first mover) goeth in body to the West of age, but in his soul toward the east, and rising sun of righteousness: the inward man renewing in the outward man's decay: so becoming part of that lovely spouse, which in her perfection shall be without spot or sin in her innocency, or wrinkle of age in her eternity: in the mean, if thou art wise, thou wilt rejoice that thou hast passed over a tempestuous sea, and q See ● libidinum vinculi● laxatos esse non molestè ●errent, Cic. q● s. art delivered from so many unjust and pernicious tyrants, in that r Vitiorum ministeria senuerunt. Sen. ep. 26. the incentives of sin, are grown inactive in age. 2. Study to be wise: it is great misery to be old and not wise▪ it was too much to be guided by the affections of youth: if that be past, remember that s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. age is wisdom's flower, or fruitful autumn rather; t Senectus venerabilis non est numero annorum, sed magis merito morum computata. Bernard ep. venerable not for number of years, but merit: if thou increase in this strength of mind, thou shalt so much the more recompense the decay of bodily strength, as the soul is more excellent than these walls of clay, or man then beast. this wisdom is u Nec sapientiam canos reputes, sed canos sapienti●. Hieron. l. 2. ep. 16. Paulino vid. & Ambros. l. 8 ep. 60. not in grey hairs, but in such a guidance of the mind, as that the aged be * Tit. 2. 2. 3. sober, grave, temperate, sound in faith, charity, and patience. and that Women be in behaviour such as becometh holiness — teachers of good things, that the younger may by them learn to be wise, to love their Husbands and their Children, to be discreet, chaste, keepers at home, good, obedient to their Husbands, that the word of God be not blasphemed. some extremely err, thinking it the only wisdom of age, to be attended to worldly gains: some x ●●aritia 〈◊〉 quid 〈◊〉 velit non intelligo; pote●l enim q●i quam esse absurdius, qa●m quae minus viae restat eò plus viatici que rear? Cic. de Sen. heathens could say, what can be more absurd, than the less way we have to go, the more solicitous to be to get viands? and that y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Solon qui se quotidie aliquid addiscentem senem sieri dicit. ut ego fe●i, qui Graecas literas senex didici. Cato a●pud Cic. de Sen. they grew old every day learning something: how much more studious aught we to be true wisdom, which Gods word teacheth? 3. Be holy: the fear of God is the old man's glory, whereof the z Eccles. 25 6 hoary head is the crown, a Prov 16 31. if it be found in the way of righteousness: such shall flourish like the Palm tree, and Cedar in Lebanon, bringing b Psal. 92. 12. etc. forth fruit in age, those I say, that are planted in the house of the Lord. as they that gathered c Exod. 16. 22. Manna on the Sabbath eve, gathered twice as much as for an other day: so they that are holy lay up a double store in age for their eternal rest at hand. their increasing sanctity (like shadows of the setting sun) is then multiplied. They * As ●●●ring Lucian did who called the old man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a kind of living sepulchre. Terpsion & Plut. injure age who casting their faults on it, entertain it as some unwelcome guest, some evil: it is their error which makes it so: it can never be well with the sinner; but every age is good to the just; as evil to the sinner is that most, which is nearest his judgement. 4. Live to God and thine own eternal blessedness, if thou wilt live to men, in temporal relations, these grey hairs, wrinkles, and ruins of youth, strength, and beauty, may create thee some contempt. but if the centre of thy desires be the chief good; that must best please thee which makes thee best: and so these sorrows of thy aged brow (fraitfull of counsel, gravity, temperance, holy contempt of the world, and preparation for a passage to a better life) as thy hoary head (wisdoms banners) shall be welcome to thee: make use therefore of time for eternity: and provide for that state, to which this decaying earthly tabernacle shall again be so repaired, that the glory of the second house, shall be greater than that of the first: so shall thy life seem long enough, if in an age, long, or short, thou canst reckon but few misspent days: so shall thy bodily defects, not be so grievous (a little strength will be enough, to lift up the hands to God, where the heart is right) neither those of the mind; as decay of d Nec ve●● quen ●uam s●● nem audivi oblitum, quo loco thesaurum obruisset: omnia quae curant meninerunt. etc. Cic. de Sen. memory and the like: old men can remember that they most care for: and age hath a capacity of amendment in those evils, which blemish it; as talkativeness, anger, frowardness and such like; which removed, it shall be more lovely, winning, by a mild gravity, and of more authority with men. however God taketh no advantages on our weakness; so shall this age appear most happy: he lived not unprofitably, who dyeth happily. 5. Consider the vanity and frailty of this present life, and learn to live, which few do, (though they number many years) none truly do, who live not to God, the end of their creation and living: e Tim. 5. 6. she that liveth in pleasure, is dead while she liveth: living to God shall make that age more happy which bringeth thee near, as that most happy which brings thee to him. The Old Man's supplication. O Lord God of my salvation, I humbly desire to render thee all due and hearty thanks for thy abundant mercies and favours spiritual and temporal, thy gracious preservation of me from my youth up unto my hoary hairs: that thou sparedst me in thy fatherly mercy, when thy justice might often have destroyed me: Lord as thou hast given me place for repentance, reserving me to age, who mightest justly have cut off the days of a misspent youth, so now accomplish thine own work, give me an heart faithfully to turn unto thee, that I may constantly endeavour to redeem the vain errors of my time past, by becoming a pattern of faith and obedience, to all those with whom I converse. Lord fill me with thy holy spirit, that I may bear more fruit in my age. Forsake me not now I am old and grey headed: Remember not the sins and follies of my youth: let thy power appear in my weakness, and the work of thy spirit in the decays and ruins of this earthly tabernacle, by the evident repair of thine own image in me, mortifying the remaindes of sin, and assuring me of my election and calling in Christ Jesus▪ and now o Lord that the time of my departure draweth nigh, give me a watchful spirit, that I may be ready when thou callest: seeing there are but few steps, between me and this world's end, Lord strengthen me, give me a lively faith invincible and constant perseverance in this race, the few and evil days of this earthly pilgrimage, that by thy merciful assistance (who workest both the will and the deed, and showest mercy where thou pleasest) I may so run, that I may obtain: that when thou pleasest to give me rest from my labours, and gather me to my Fathers, I may against all the pains and sorrows of death, willingly and cheerfully, yield up my soul into thy gracious hands, in full assurance of my redemption, and salvation through Jesus Christ our Lord. AMEN. CHAP. XXXIV. Meditations for Women near their Travail. §. 1. All misery proceedeth from sin. §. 2. Our sins pardoned in Christ, Why the punishments are not taken away? Woman's▪ comfort therein. §. 3. Directions necessary hereunto. 1. ALL misery is the undoubted issue of sin: §. I. man was happy in his pure naturals, and creation to the Image of God (the only fountain of blessedness) until sin defacing the same, subjected him to the curse: The first sinner heard the terrible sentence, of the almighty, peculiar to her sex: a Gen. 3. 16. I will greatly multiply thy sorrow and thy Conception— in sorrow shalt thou bring forth Children. these pains in travail are the first fruits of misery appearing in that Sex; b 1 Tim. 2. 15. which was first in the transgression: so dangerous is it to be leaders into sin: the Woman was of the man without pain (because innocent) but now the man is of the woman, with her sorrow (because she hath sinned) a sorrow so intense, and embittered with fear and anguish, that the Holy Ghost c Psal. 43. 5. Isai 13. 8. jer. 48. 41. Host 13. 13. joh 16. 21. 1 Thes. 5. 3. Isai 26. 17. Isai. 4●. 14. jer. 4. 31. Mich. 4. 9 etc. hereby expresseth the condition of the fainting, afflicted, and dejected spirit, in sudden fears of the affrighted conscience, expecting an inevitable judgement. The hour of birth and death, the entrance and exit of this World, being solely in God's hand, and secret counsel; none else knowing the time, nor being able to dispose thereof, reason more than apparent, urgeth the necessity of address to him. 2. Some are the sepulchres of their Children, gone out of ere they came into this World: exiled before they saw a native soil; advanced from a short imprisonment in the womb, to the glorious liberty of the sons of God, to the blessed Kingdom of Heaven, before they touched this cursebearing earth: some see their Benoni, and thence have passage into eternal life, where the sentence of death began: some live to taste their sorrows allay, in ●he sweetest temper of divine mercy with justice, becoming rejoicing mothers: all is disposed by the all-guiding providence, and unlessened power of God's word, who at the beginning, but spoke and it was done. It hath much troubled some to think, §. II. why if our sins be pardoned in Christ are not the punishments thereof also taken away? as here, why the elect, and reprobate, the chaste matron, and filthy adultress, should in this sentence, share and suffer alike? for satisfaction herein, let the servant of God considered 1. That whereas all sin, (though not in the same kind, measure, or degrees) there remaining the same cause, there must remain the same effect, in all that bring forth. 2. This life is the stadium or race which we have (through the variable distractions, and trials of seducing pleasures, and dejecting pains) so to run, that we may obtain: here all are a like: the d Math. 13. 30. Wheat and the tares must grow up together unto the harvest: the difference shall appear in the binding up, which shall sufficiently e 2 Cor. 5 10. crown or punish. 3. God's final sentence is adjourned to the World's great Assizes, the day in which he hath f Act. 17. 31. appointed to judge in righteousness: if he should by present rewards, or punishments, distinguish between good and evil, the matter of Religion would seem acted by self-love (fear awing, and gain alluring servile minds, to secure and serve themselves, not God) rather then the love of God, which is the sum and ground of all true obedience: nor should men according to the merciful ordinance of God, live by Faith, but sense, the lives of beasts rather than of men. g Et pecora verbere domantur. Se. nec. de con. sap. c. 12 they are drawn to obsequy by rewards held out to them, or compelled to duty by stripes; but these by Faith in the promises of God, even when there appeareth (in things external) h See Psal. 73. 12. etc. no difference between the wicked and the just: nor indeed should God otherwise leave a due place, for faith's reward (which is not slightly tried, by our present sharing in secular evils with the wicked) nor so just and great a punishment of sin, by permitting the disobedient to run on in their own ways, storing up wrath against the day of wrath, and greatning their own damnation. 4. Though there is much difference in the issue, between the temporal afflictions, common to elect and reprobate (they being the beginning of destruction to these, and a fatherly correction to the other, that they might not be condemned with the World) yet he continueth them to his dearest children in this life, that they may make them throughly sensible of the odiousness of sin, by the bitter effects thereof, of God's immutable, and inviolable justice (the same now which it was, when this doleful sentence was first pronounced) of the corrupted state of man's depraved nature, conceived in sin, and therefore coming into, living in, and going out of the World, with sorrow: and lastly of the necessity of our repair by faith, and continual renewing our repentance. 5. As all other afflictions, are not only mitigated, but made good to the Saints and i Rom. 8. cooperative for the best to them that love God, so is this: for through this temporal Childbearing, they k 1 Tim. 2. 15. shall be saved if they continue in Faith and Charity, with holiness and sobriety, and in the mean time they are not without their peculiar comforts. 1. Our Saviour noted it— l john 16. 21. So soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the World. Doubtless as it was, and is an m Genes. 15. 2. Levit▪ 20▪ 20, 21. 1 Sam, 1. 5. etc. jer. 15. 7. jer. 22. 30. affliction to be childless, so it cannot but be a comfort (to her that by an holy progeny, increaseth the Kingdom of God) to be her Husband's blessing, n Psal. 128. a fruitful Vine upon the walls of his house: God promising the fruit of the womb, and the sweet Olive branches round about the table, for a blessing to them that fear him, and walk in his ways. 2. It must be a comfort to consider how God not only (in Christ, in whom o Gal. 3. 28. male and female have equal interest) hath taken off the curse from this sex (made coe-heires with us of the same grace) (but also the dishonour and bitterness of their sentence by some peculiar favours, and consolations: as first, that he sent forth his p Gal. 4. 4. Son, made of a Woman, without man: so that he made her mother of Christ according to the flesh: that she might (by the power of the most high) conceive her Saviour: that as she was the unhappy q In Paradis● mulier viro propinavit mortem: à sepulchro mulier viris annunciavit vitam: & dicta sui vivisicatoris narrat: quae mortiferi serpentis verba narra● verat. ac si humano generinon verbis Dominus sed re●us dicat de qua manus vobis illatus est potus mortis: de ips● suscipite poculum vitae▪ Gregor. hom. 25. door to let in sorrows and pains (deaths terrible harbingers) and destruction on all her posterity, so she might be, to let in Christ, the peace, happiness, redeemer and life, of all the elect. Secondly that God made her seed to break the serpent's head: 3. That he made a Woman the first witness of the accomplishment thereof in his resurrection from the dead: that the sex that first heard and felt the sentence on sin, should first see and believe the ransom of our sin, there accomplished where death was absolutely vanquished. 3. In the sweet object of their affection: they most tenderly love who suffer the most bitter sorrow for Children. God sometimes expresseth the constancy of his love, by a mothers— r Isai 45. 15. can a Mother forget—? could a greater among the children of men, have been found, his infinite love and compassion towards man, should have been weighed by it. 4. In their Husbands greater love: as Leah said, s Genes. 29. 32. now therefore my Husband will love me: none but the unnatural, but will have compassion, and the more tender love to her, by whose sorrows God hath made him glad, by the comfort of dear Children, pledges of his posterity. 5. In their children's love and duty, who t Prov. 6. 20. Prov. 1. 8. forsake not the law of their mother (as fools who are their living sorrows) only the wicked forget their Mother's pains, and care for them: the u Prov. 30. 17. ravens of the valleys are too mild executioners for them who despise their Mother when she is old; who looketh not on her with honour, tender love, and duty: nothing can fully recompense the ingratitude of this generation of Vipers (their Mother's sorrow and destruction) but hell. God's children love and honour his Ordinance in their parents. For direction and comfort before their Travail, let Women. 1. Spend the time of their expectation as they would do the hours of their last day, §. III. in hearty repentance for all their sins. making their peace with God: labouring to strengthen their faiths, by recounting the comfortable promises of God in Christ Jesus: rendering themselves with patience, meekness and confidence into his merciful hands, who alone can keep them, strengthen and comfort them in their pains, and make them joyful Mothers. 2. Consult with God in all their fears and sorrows, as * Genes. 25. 22. Rebecca did, by the holy scriptures which are his Oracles, giving certain and infallible answers: conference with the prudent Saints, meditations and ascensions of the afflicted soul into God's gracious presence. 3. Reconcile themselves to all those whom they have injured, by repairing them what they can: for it is a condition of their salvation in childbearing, that they x 1 Tim. 2. 15. continue in Faith and Charity: and if all must y Math. 5. quickly agree with their adversaries while they are in the way, than they specially who (as they say of Seamen) may be reckoned between the living and the dead, and in hazard of a sudden convention at the bar, by the end of this life. 4. It must be a grave document (as to all, so specially to married Women) of modesty and chastity: I know not what comfort the adultress can have, who bringeth forth her Husbands irreparable injury, her own shame ( z Host 1. 2, Host 2. 4. Children of Whoredoms) the indelible stain of their blood, and their posterities dishonour, all this with pain and horror, or more dangerous stupidity of a sinful conscience: whereas the good conscience of the chaste, is the soul's rest, bed of perfumes, Garden of spices: sorrows lenitive, griefs fair havens, the soul's Paradise, and afflictions sanctuary: with which though they have external sorrows, yet are they blessed: happy is the way (however rough and fearful) by which they come to eternal life, as the external prosperity of the wicked, can never make their ways better than a Rom. 3. 16. destructive and unhappy: So neither can any afflictions, sorrows, fears, or pains of the elect, make them less than truly blessed: because all these are but as the steps in b Genes. 28. 12. Act. 14. 22. jacob's ladder, whose last shall land them in the presence of God, as it is written— we must through much tribulation enter into the Kingdom of God. 5. Let them pray frequently and fervently, that God would be pleased to measure their sufferings by that assistance which he will give them, strengthen them to their labour, mitigate their pains, grant them a speedy and safe deliverance: that they may enjoy the blessing of propagation, to the increase of his Kingdom, the glory of his holy name, and their eternal rejoicing after their temporal sorrows which he hath appointed them. A prayer for Women, in, or near their Travail. MOst glorious and holy Lord God, almighty creator and merciful preserver of all thy creatures: who hast commanded the weary and heavy laden to come to thee, and promised by the son of thy love and truth Christ Jesus, to ease them: we prostrate ourselves before thy throne of mercy, with bended knees and trembling hearts, yet with assurance of thy faithfulness to perform, who hast freely promised: Truth it is, O Lord, when we consider our own deservings, we can look for nothing but the severity of thy justice, and rejection from thy gracious presence; that thou shouldest take no delight in us when we come before thee, but that the spreading out of our hands in Prayer should be a trouble, and weariness unto thee. we confess that destruction of body and soul (by all those judgements which thou hast denounced against the first sinners) is due unto us, if thou enter into judgement with us. we accuse and condemn ourselves as most vile, and utterly unable to stand in judgement before thee (the searcher of the heart and reins) and most unworthy of the least of those favours, which our necessities compel us to beg at thy merciful hands, in confidence that thou wilt not break the bruised reed, reject the penitent, nor condemn them who condemn themselves: we renounce ourselves that we may be found in the righteousness of our Lord Jesus: It was he, o blessed Father, who being the eternal Word; Wisdom and Power, by whom the World was created, and is still sustained, yet to save us miserable sinners, (and so his enemies) was made flesh for us: became man to set us free: took on him the form of a Servant: to sanctify, and redeem us from sin (begun in our conception, and increasing from our birth) vouchsafed to be conceived in the Virgin's womb by the Holy Ghost, and to be borne the man of sorrows, to suffer the severity of thy wrath against sinners: 'twas he that died for our sins, and rose again for our justification, that thereby he might pull out the sting of death, and change the judgements into fatherly corrections: 'twas he that became a curse for us to redeem us from the curse of the law, that by his stripes we might be healed, that the blessing (the promise of the spirit the comforter) might come on us, through faith in him: for his sake, holy Father, be reconciled to us: for his sake incline thy gracious cares to our prayers, now, according to thine own appointment, calling on thee. Thou hast indeed threatened the first sinner, to multiply her sorrows in her travails: and that sentence (as the sin in which we fell) is become hereditary, in pains, sorrow, fear, and anguish: in these bitter effects of sin, we acknowledge thy just judgements: but, Lord, correct us not in thine anger: consider the frailty and infirmity of this poor● dust and earth, wherewith thou hast clothed us: consider not what we have done, but what thy holy Son Jesus (in that sacred flesh indivisibly united to the Godhead) hath suffered for us: accept his obedience who hath done and suffered all things, which thy determinate counsel had before all worlds appointed, for the work of our redemption. We are unworthy to be heard, but, Lord, hear him ascended into heaven to take possession thereof for us, and now sitting at thy right hand, a faithful mediator for us, and bearing the remembrance of us before thee; he is truly God able to hear and help all them that call upon him faithfully; and truly man, who hath had experience, and can be touched with a sense of humane miseries: for his sake hear us speaking the same things to thee here on earth, which his own spirit (helping our infirmities) both dictateth to us from heaven, and presenteth to thee for us in heaven: Lord, for his sake help us: give us true and hearty repentance: assure us of our sin's remission, and our discharge from the curse and rigour of the law: strengthen our Faith, give us assurance of thy favour and mercy toward us: shed abroad thy love in our hearts, that all things, even our sorrows, may work together for the best to us: in mercy assuage the sorrows of this thy servant, with the comfortable assurance of an happy issue: give her patience to bear, and ability to overcome her trials. it was the word of justice which appointed this affliction; but, Lord, whose mercy is over all thy works, alloy the rigour of that sentence: mitigate her pains, speak comfort to her soul, give a powerful assistance to her weakness. O gracious father by the power of whose word, man is thus brought into the World, give her a speedy and safe deliverance: now that the child is come to the birth, give her strength to bring forth: to the increase of thy Kingdom, through the new birth by water and the holy Ghost: to the comfort of thy now afflicted servant, the Father's joy and the praise of thy holy name; through Jesus Christ our Lord and Saviour: Lord hear and grant these our Petitions, and what ever else thou knowest more needful for us, through his merits in whom thou hast promised to hear us, in whose mediation and words we present and conclude our petitions saying. Our Father which art in heaven, etc. The grace of our Lord Jesus Christ, etc. A thanksgiving for a Woman after her Deliverance. O Lord God of our salvation, who mercifully enclinedst thine ear unto us in our fear and distress: who appointedst in thy Law that she should bring a pair of mourning Turtles, who had not a spotless Lamb for a sacrifice of thanksgiving: it is the same thy clemency, who wilt now accept their repentance, who have not that unblemished innocency which can abide the trial of thy severe justice, and their hearty desire to be truly thankful, who have nothing worthy thy acceptance to render unto thee: Lord therefore accept what thyself hast given us to bring before thee, an humble and hearty desire to return thee the fruits of our hearts and lips, the sacrifice of praise and thanksgiving, as for all thy fatherly mercies, so particularly for that thou hast assuaged the sorrows of this thy servant, with a comfortable Issue: that thou hast given her patience to bear, ability to overcome her trials, and strength to bring forth: that by thy mercy mitigating her pains, thou hast allayed the rigour of thy sentence, which thy justice pronounced: we acknowledge thee to be the only Lord, in whose hands are the Issues of life and death, the God of our health and salvation. And now o Lord perfect thine own work: as thou hast delivered thy servant from her fear and sorrow, so give her an heart ever to trust and rejoice in thee: as thou hast given her this fruit of the womb, so make him an accession to the increase of thy Kingdom, by the spirit of regeneration: sanctify him and keep him in his tender years from sin and all the malicious assaults of the enemy; give thy holy Angels charge over him to keep him in all his ways, that he may grow up in thy faith, fear, and love: so that in what ever condition thy good providence shall set him, his interest and assurance may be of his election and salvation in Christ Jesus. Lord accomplish thy work of mercy to thy servant: repair her health and strength: give her a faithful heart, carefully to employ the same in thy service, and the holy education of those thou hast given her: assist her in the whole remainder of her life; that she may pay all her vows made to thee in her fear and trouble: let the taste of these bitter fruits of sin give her a more fervent love to thy mercy pardoning it, and a greater hate to all that which offendeth thee: lead her in thy ways: teach her so to number her days, that she may apply her heart unto wisdom: make her more and more fruitful in all good works, and zealous of thy laws; so that her life may appear, not only restored, but also improved and made more happy, to the glory of thy great name, the good example of others, who shall see, as thy work of mercy on her, so the effects of that work, the fruits of sanctity in her, to the further assurance of her conscience before thee, confirmed by the experience of thy mercy in her deliverance and preservation, and to the salvation of her body and soul to all eternity, through Jesus Christ our Lord and only Saviour. AMEN. Directions for the Sick. CHAP. XXXV, §. 1. As all afflictions sanctified, so sickness profitable for God's children many ways. §, 2. How it may become so to us. §. 3. Duties of them that visit the sick. 1 THere is nothing constant in this world, but inconstancy and change of all things. a Moriendi conditione nascimur. Greg. We are borne with a condition of dying: b Nasci hic in corpore mortali, incipere aegrotare est. Aug. in Psal. 102. mortality beginneth with life; ●our sickness with our health: we bring it from the womb, as derived to us from our first parents, from the hour of whose transgression, death took date, and in the commencement of sickness, he began to die, according c Genes. 2. 17. to the sentence, from which he became mortal: and now d Isay 40. 6. 7. 1 Pet. 1. 24. all flesh is grass: and all the goodliness thereof as the flower of the field: the grass withereth, and the flower fadeth, quickly, and certainly, though insensibly: we perceive it soon withered, though we cannot mark by what degrees it changeth: so age and infirmity stealeth on. 2 The good God as he is severe, so is he merciful: e Aug. in Psal. 100 nec in bonitate miscric●rdi ●perdit judicii severit●●●● nec in judic●●●do, etc. neither losing mercy in his justice, nor his justice in his mercy▪ There is nothing which befalleth the elect, but it hath some good in it, f Psal. 119. or by it to them accrueing. Concerning afflictions David saith, it is good for me that I have been in trouble. The very death of the Saints (bitter as it is to flesh and blood) is mercy to them g Rev. 14▪ 13. blessed are the dead which die in the Lord—) not only that they rest from their labours, but also in that it is to them the death of sin and passage to eternal life: and so our h Ips●n aegr●tudin●m quam nos ut tetram ac imma●●m belluam fugiendam esse etc. non sin● magnâ utilitat● à naturâ 〈◊〉 constitutam, ut homines 〈◊〉, etc. 〈◊〉 in delicto dolcrent. Cic. Tusc. q. l. 4. sickness is profitable; though it be the rod of an almighty Father, it shall like Moses rod (sometimes in the dreadful shape of a serpent) serve to divide the bitter waves and open us a passage to our eternal rest: and so the decays of these earthly tabernacles shall daily bring us nearer to the repair of our eternal building in heaven: therefore God sendeth sickness upon his dearest children, whom he could as easily have rescued from death, by a translation, as he did Enoch and Eliah: but he maketh their sickness many ways profitable unto them: as by preparing them unto death, by repentance, and calling upon the Lord: by weaning them from the love of this life, by teaching them patience and subjection to the hand of God, whereas impatience, like the sea, turneth all that which falleth into it (even the otherwise sweet and comfortable blessings of God) into its own bitter relish: and humility: not to be proud of beauty, youth, strength, subject to so many diseases, as pose art itself, and overcome the old remedies, with accession of new sicknesses: so that it is true, i— Et verum est: imb●●illi●●●●nim carnis, mentis vigore mexacuit, & affectis artubus, v●res corporum in virtutes trans feruntur animo rum: & mihi genus quoddam sanitatis esse videatur, hominem interdum non esse sanum— quanto imbecillior corpore, tanto purior sensu▪ vincentibus carnem tuam morbis, ment vicisti. etc. Salvian. ep. 5. Bodily infirmities stir up the vigour of the mind and transmit the strength of body into it— so that it is a kind of health sometimes to be unhealthy: diseases overcoming the body: the soul overcommeth sin, sickness, is an harbinger or quartermaster to death, the monitor of our ends approaching, and that which taketh off the bewitching love of this world: the historians tell us of a kind of fire, which rageth the more, by how much more water thou castest on; k Nec alio sopitur quam jactu pulveris. Solin. Maltha— aquis ●tiam accenditur terrâ tantum restingui docuêre experimenta. Plin. n. h. l. 2. 104 ibid. 106. it is quenched only by casting on of dust; it may be true in the moral: for such a kind of heat is there in the love of the world: the more thou givest it the more thou in●lamest it: it is quenched only with the dust of the grave, and that which bringeth thereto. The life of man is like a lovely rivers stream, near the rising set with flowery banks, plants, houses, pleasant walks, gardens, sweet meadows, and delightful seats: but if you follow it toward the end, you shall ●inde it more and more troublesome, stormy, deep, dangerous, and so engulfing into bitterness: as the Lord permitted Israël to bitter pressures in Egypt, that they might more willingly depart thence toward the promised rest, so is it here: the healthy and prosperous say in their hearts as the Reubenites and Gadites. Numb. 32. 5. when they saw the pleasant Jazer, Aquisque conspersa acriores ●x●itat aestus incendiorum nec remedio ullo qua● superiacto pulvere consopitur Am. Mar●●ll. l. 23. and the fruitful Gilead— if we have found grace in thy sight, let this land be given unto thy servants for a possession— they would not go hence: now God though he give us sweet comforts in the first fruits of his spirit (like clusters from Escol. Deut. 1. 24. 25.) yet he embittereth our worldly delights: our places of pleasure are touched with some grief: our beds of rest become places of sickness and death. Eden was the theatre for man's first tragedy; Christ began his passion in a garden: the eastern people made their sepulchers in gardens, to teach them what may, and must come of their pleasures. Sickness maketh the prudent loath sin in the sense of the bitter effects thereof: the victories of sin are destructive (if they are l 2. Pet 2. 20. again entangled therein, and overcome, the latter end is worse with them then the beginning) as it was said in the name of those white sacrifices which m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Am. Marcel. l. 25. Marcus Caesar used to offer in his triumphs, if thou overcommest we perish; we truly may say of sin: happy affliction therefore, which maketh us out of love with that, which cannot destroy except it overcome, nor overcome except we love it. Sickness awaketh us from security, except we are like those n Nec uuln●ribus excitari possunt. Solin. c. 29. sleepy bears, which cannot be awaked, no not with wounds, and stirreth them up to seek the Lord, as he saith o Host 5. 15. in their affliction they will seek me early. Though wicked p 2. Chr. 16. 12. Asa in his great sickness, sought not to the Lord— Yet to the Saints, sickness is a sweet enditer of prayers: as it is written q Psal. 86. 7. in the day of my trouble I will call upon thee— for thou wilt hear me. How many men for bodily sickness were brought to Christ, and had their souls cured; who being in health lived in unbelief before? Terror of conscience, oppression, poverty, and sickness are profitable for the elect, in that they serve (like those four bearers of the r Mark. 2● 3. paralytical man) to bring them to Christ. That thou mayst therefore make a right use of thy sickness, observe these rules. §. II. 1. Search thy heart, and turn unto the Lord in serious repentance: make thy peace with him quickly: considering the cause of thy sickness thy sins: s 1. Cor. 11. 30 judge and condemn thyself for them, that God may acquit thee and render unto the Lord t Ideo parcit ut corrigaris▪ non us in malignitate per maneas. August, in Psal. 100 that for which he delivereth thee, if thou recover. 2 u Isai. 38. 1. Set thy house in order and dispose of thy estate which God hath given thee, if thou have not before done it. 3 Use the help of the learned Physician: but rely on God for the blessing on the means: there are divers pernicious errors in this case to be avoided: some to their loss neglect all means: these betray their own lives, undervallew God's favours, and despise his ordinance in the good creatures made for the relief and recovery of the sick, and the w Ecclus 38. 1. etc. Physician who is to be honoured: some trust too much to second causes, neglecting the first: so did x 2 King. 20. 7. Asa: some seek to evil and unlawful means Witches, Charmers, etc. so y 2 Cing. 1. 2. Ahaziah sent to Baalzebub, the idol of Ekron: some as foolish, if not so wicked, seek to the unskilful and ignorant: trusting a precious life into the hands of those, who without learning or calling, are many times venturous murderers, as if God were not the God of wisdom: and what wonder; seeing upon the like hazard, they venture their immortal soul. 4 z Math. 25. 41. Watch and pray, as in all estates, so specially in this, that as God hath given thee this warning to prepare thee to meet him, so, that he would sit thee for himself, and so sanctify thy trials, that they may better thee, and make thee ready for his kingdom: that he would restore thy health, and give thee an heart to make a more thankful, prudent, and holy use thereof then thou hast formerly door: to give thee patience, masure thy trials in mercy, proportion thy strength to the affliction, and to keep thee in life and death as one of his. 5 Endeavour, what humane infirmity will permit to bear patiently, not stupidly, but in confidence of God's mercy: For 1. Impatience is but an accession to thy grief, so much worse than the disease, as the soul is better than the body; and the distempers thereof more dangerous, than the bodily. 2. All that we now can suffer, cometh infinitely short of that we shall enjoy in Christ. 3. God can (if he see it best) deliver us from the greatest dangers. 4. He will lay no more upon us, than he will make us able to bear, and give and a Cor. 10. 13. issue out of every trial. 5. Our sufferings (if with patience) are to his glory, as b Joh. 9 3. Joh. 11. 4. Christ said of some. 6. We must c Acts 14. 22. through many trials enter into glory. 7. d Hebr. 4. 15. Christ is touched with a feeling of our misery. 8. These afflictions are but trials, and exercises of our faith and patience. 9 Christ suffered infinitely more for thee. 10. Many of the Saints have e Luk. 8. 43. Luk. 13. 11. Joh. 5. 5. Act. 14. 8. Act. 9 33. suffered long infirmities. 11. As this earthly house of this tabernacle must, by little, and little, be destroyed, so must our afflictions therein have an end: so that they cannot last long: it is of excellent use to patience or moderation, to consider well in all temporal interest, how long we can suffer or enjoy. 12. Sickness is the soul's physic: nothing will amend him whom sickness cannot we endure hard things patiently for the cure of the body: and what is the health thereof without the soul's health? Of what certainty or continuance is it at our best strength? Are the flowers or bubbles more frail? If we are wise we will not quarrel the bitterness of the medicine so that we may be recovered. 13. Hereby we learn what we owed to God for health, and in recovery, what use to make thereof, which is, that we be truly thankful; that we more holily employ the same, knowing, that God restored us not to sin: that we account it lent us for a time, to prove us: ever remembering that we must again be sick and die: that we betray not the good health (which God hath restored us, that we might serve him and be blessed) to death, and selfe-destruction, by surfeiting, drinking, gluttony, lust; this is no better than selfe-murder: that we learn in summer to provide for winter, in the calm against the storm, in health against sickness. 14. f Medicus si cessaverit curare, desperate libenter, nun● tormenta patiar, ut futura mihi gloria reservetur. Castrut. ep. 38. God doth herein that which he knoweth best for us, though flesh and blood be impatient: health hurteth many: how much more happily had the thief, murderer, adulterer been upon his sick bed, then laying wait to sin? Innocentius aegrotaret sceleratè sanus: this good is in sickness, it keepeth men more innocent. 15. The hand that smiteth us should make us patient, as g 1 Sam. 3. 18. Eli said, it is the Lord, let him do what seemeth him good: it cannot but be best which he doth to his children: he cannot err; who correcteth those he loveth: it is h lb. Hieron. q. 5. great anger when he smiteth not: where sin aboundeth without any apparent judgement: as it was i 1 Sam. 2. 25. with Elies' sons, who harkened not unto the voice of their father, because the Lord would slay them. 6 Fix thy soul & affections on the life to come, meditate on the resurrection of the dead, & eternal life, Rev. 22. 33. where shall be no more sin, death, curse, sickness, old age, or infirmity: where the tree of life Christ Jesus, is in the midst, to give eternal perpetuity of happiness: so shalt thou be more willing to leave this miserable, inconstant world for heaven▪ if God restore thee health, thou wilt pay thy vows, and spend the remainder of thy life, more cheerfully in his service. The duties of them that visit the sick are §. III. 1. To remember them of the state of all men in sin, and what need they have of the grace in Christ: thereby to move them to repentance, an repair of all injuries by them done to any. 2 To recount to them the promises of God in Christ, endeavouring to apply them to them: and to exhort them to a cheerful confession of the faith, to their own and others comfort, and confirmation. 3. To be instant with them, that they be reconciled to all, with whom they have had any enmity, or contention. 4. To dispose of their estates for the prevention of future controversies. 5. To comfort them against the fear of death, by those scriptures which have Gods promises for assistance in trials; and and a serious pressing of the resurrection of the dead, and state of future glory. 6. To pray with them, and for them. 7. To move them faithfully to vow (if God restore them) to live more holily and carefully: or patiently to bear their trials, and to expect constantly, the salvation and deliverance of the Lord. A prayer for the sick. MOst holy, just, and merciful Lord God; we thy unworthy servants (according to thine own gracious command, and promise to hear us calling on thee in the day of our trouble) now appearing before thee, humbly acknowledge thy fatherly hand smiting us with sickness: thy corrections are just and so allayed with mercy, that thy chastisements are few to our numberless sins: thou mightest suddenly have smitten us with death (the wages of sin) and given us no more warning, after our many contempts of thy law threatening, and thy gospel promising, but have permitted us to a sudden perishing in our sins, whom thy long suffering, could not lead home to repentance: now therefore in thy judgement remember mercy: correct us not in thine anger, chasten us not in thy heavy displeasure: Thy holy son Jesus hath taught us to call thee Father: O let his spirit assure us that our afflictions are but fatherly chastisements, smiting that thou mayst heal our souls, let them be occasions to make us judge ourselves that we may not be condemned with an impenitent world: our souls have surfeited on the sweet blessings of health, and it is but just that thou now smitest us, with want thereof: it is mercy, by these stripes, to show us our sins, and bring us to thy mercy seat, to beg pardon and obtain remission, thou hast with infinite & invincible patience, expected our repentance, and amendment: thou hast alured us with every day's favours poured out upon us: when that prevailed not, thou dost with greater mercy show thy justice, and compel us by thy chastisements to come unto thee: we come now, gracious Father, as outworn prodigals driven home by necessity: but it is because when thou sawest us far off in our sins and miseries, thou madest hast to meet us with thy preventing grace, and embraced'st us with thy fatherly mercy: and what can we now say more, then that we have sinned against heaven and against thee, and are no more worthy to be called thy sons: have mercy on us; turn thy face from our sins blot out all our iniquities heal our souls, cloth us with the best robe of thy righteousness: make us as the meanest in thy kingdom: do thy will with us in health or sickness, life or death, only let us be thine. It was thy eternal counsel to redeem sinful man, by thy son Christ Jesus by his righteousness to kill sins in the flesh: to give us eternal life by his death: and thou hast accomplished it in the appointed time: it remaineth only that thou wilt be pleased to apply the assurance thereof to our consciences, that after our afflictions, we may enjoy the quiet fruits of righteousness, the end of our faith, salvation of bodies and souls: O Lord we could look for nothing but rejection from thy gracious presence for ever, if we were to appear before thee in our deservings; but now that we come in the spotless robe of thy son Christ his righteousness, we are confident of the blessing; because thou art faithful in thy promises: for his sake cover our sins, let thy justice be satisfied in his merit, seal up the assurance of our pardon, by the spirit of truth which cannot deceive us make us fruitful in all those works which may give a comfortable testimony to our consciences, that we are thine: give us strength to fight the good fight, finish our course, and keep the faith against the fallacies of Satan, corruptions of flesh and blood, and seducements of an evil worldt: o continue grounded, and established, that we may be certain, that for us is laid up that immortal crown of Righteousness, which thou wilt give at the last day to all that love thy appearing: mean time make us patient, cheerfully to endure our trials; give us hearts rightly composed to wait all the days of our lives, till our changing come. And now, O gracious Father, though we are most unworthy to speak unto thee for ourselves; yet seeing thou hast commanded us to call upon thee one for another, with promise that the prayers for the righteous shall be available if they be fervent; so that they shall save the sick; that thou wilt raise them up, and if they have committed sins, they shall be forgiven them: we humbly pray thee for this our sick brother, Lord assure him of his sin's remission by the merits of Christ Jesus, give him that peace of conscience and inward comfort of thy holy spirit, which may manifest thy favour and mercy to him. There is nothing impossible to thee which thou wilt do, hear therefore and have mercy on him: only speak the word and bless the means, that he may be healed: if otherwise thou hast determined, thy holy will be done: Lord who canst make all things happy to thy children, give him patience meekly to bear thy fatherly hand: remember whereof thou hast made frail man: consider his infirmity, measure out his trials with that tender hand which best knoweth how to proportion the affliction, to that strength which thyself hast given him: O Lord God of all comfort, leave him not comfortless, but as the outward man decayeth strengthen the inward, suffer not the malicious tempter to cast down, or shake his confidence in Christ Jesus: let not the son of violence come near him: as thou hast all his life time, from his mother's womb unto this present, given thine angels charge over him, to pitch their tents about him; so be pleased in this time of trial to open to him the eye of faith, whereby he may clearly perceive that they are more and stronger with him, then can be against him. send the holy spirit, the comforter to his afflicted soul, to bring to memory, and apply all these gracious promises which thou hast made thine elect. Blessed Jesus, who hast therefore taken our frail nature on thee, that thou mightst have experience of our miseries, who best knowest what it is to die, having in thine own death and bitterest passion overcome death and him that had the power thereof, to deliver us from sin, and destruction the bitter fruit and effect thereof: now appear his comforter, assuring him of his interest in thy sufferings: give him such a sense of thy mercy, that the gates of hell may never prevail against it: such experience of the life of thy spirit, and power by which thou didst rise again from the dead, that he may certainly know that his Redeemer liveth, and shall at last show the same power in his resurrection, in which he shall, with the rest of thine elect, at the voice of the last trumpet, be raised from the dust of the earth, to meet thee in the clouds of heaven, to see thee with those now languishing eyes, which must at and to the appointed time, be closed to sleep in thee, that he may rest from his labours. And now O Lord who hast hid from us the hour of our dissolution, that we might always expect thee; let thy good spirit, which sleepeth not, set a careful watch over every one of our souls, that we may never sleep without oil in our lamps, but be ready at thy appearance to enter with thee into thy kingdom, where all sorrow shall cease in the fullness of joy, faith in the fruition of thy promises, and this state of misery and corruption in a never ending life of glory and immortality. Lord hear and help us, Lord grant us these requests, and whatsoever else thou knowest more needful, what thou hast promised, or we should ask, for thy Son Christ Jesus sake, in whose words and mediation we conclude our imperfect prayers: Our Father which art in heaven, etc. The grace of our Lord Jesus Christ, etc. Thanksgiving for health recovered. O Lord God gracious and merciful, abundant in goodness and truth, heaven and earth sound out thy praise, all thy creatures tasting of thy providence, and preservation, praise thee: and what have I more to present thee with them, what can I less than my humble and hearty thanks for thy tender mercy toward me, whom thou hast therefore delivered from sickness and sorrows of death, that I might yet live to glorify thy name among the living; and for the comfort of others, to declare what thou hast done for my poor soul: how thou hast raised me by casting me down, and healed me, by wounding an afflicted conscience with a terrible sense of thy severe judgements: how thou didst sanctify my sickness, by giving me an heart to look up to thy fatherly hand which smote me, to acknowledge my sins, for which thou correctedest me; to repent me of the same, assured of thy mercy in Christ Jesus; to resolve and vow to forsake all my sinful ways; to do a more holy and faithful endeavour to serve and please thee. And now O Lord, I humbly pray thee enlarge my heart and tongue to praise and glorify thy holy and great name: all things are of thee, and what can any creature give thee, but of thine own hand? Lord give me that sacrifice of praise and thanksgiving, which may be acceptable to thee, that I may henceforth, not only speak, but live thankfully and holily before thee: that I may pay my vows which I made in my distress and fear; so that it may be good for me that I have been afflicted, that I may in all temperance, and godliness make a right use of health restored me, and of the days which thou addest to my life; to thy glory and the comfortable assurance of my conscience, both in life and death. That thou who hast begun to show mercy, mayst be pleased to continue the same in thy gracious preservation of me; so that at my last hour which thou hast appointed me; the former experience of thy mercy may give me a sound hope and full assurance, that thou wilt keep me unto, and in my end: that when this house of clay shall be dissolved, I shall rest with my Saviour Jesus Christ, until the time determined, to raise the dead in him, to the life of glory, in which our Forerunner now sitteth at thy right hand: to whom with thee, (O Father of mercy, and God of all consolation) and the holy spirit, be rendered all honour, praise, and glory, in Heaven and on Earth, for ever and ever. AMEN. A Prayer for the sick of the Plague. O Almighty God great and terrjble in thy judgements, yet of infinite mercy and compassion to those who truly seek thee: we humbly acknowledge that not only this plague wherein thou now afflictest this land, is due unto our sins; but also alother thy severe judgements to our destruction and desolation, and to whom shall we seek for help, but to the, whom we have so continually provoked by our sins. O Lord, thou art a God of mercy, and wouldst not destroy but the importunity of our sins, hath put this heavy rod into thy hands: and our iniquities have so much defaced thy glorious Image in us, that thou mayst justly hide away thy face from our miseries, & no more own us for thy Children: but, O Lord, our only hope is in the merit and mediation of thy son Jesus Christ, whom thou gavest to death for us: it is he, O Lord, who beareth all our names in his secret breastplate it is he that appeareth before thee for us▪ let our petitions ascend to thy throne of mercy like sweet incense from the precious censer of his merits: it is he who standeth between the living and the dead. O let this plague which now consumeth us be stayed: Lord look not on our sins, but his merits in whom thou art well pleased: for his sake, in whom we believe, and whose holy name we bear, say unto the destroying angel it is enough; cause him to sheathe the sword again, and let this plague cease. Lord God of all consolation comfort all those whom thou hast smitten with the infection: heal them that they may recover, and praise thy glorious name: however thou shalt be pleased to deal with their mortal bodies speak peace to their souls and save them, give them full assurance of thy mercy and their redemption in Christ Jesus: let thy holy spirit the comforter ever remain with them, to preserve them against all the malicious assaults of the adversary (that he may never make his advantages, on their surrowes, infirmities, or the distracting and astonishing violence of their disease: comfort them at the last gasp, and breathing out their afflicted souls, with present sense and assurance of the eternal joys in thy Kingdom, free from death, sickness, sorrow, fear, and all the wretched effects of sin: preserve those whom thou hast hitherto spared let no plague come nigh their dwelling, and make them in their preservation understand, that thou only hast kept them to serve thee more carefully and thankfully; and to show mercy to those who are visited and shut up. Lord hear and help us: Lord spare thy people and restore us health, that we may glorify thy name through Jesus Christ our Lord. AMEN. A Thanksgiving at the ceasing of the plague. Gracious God and merciful Father; we are come before thee with an humble and hearty desire to present an acceptable sacrifice, of praise and thanksgiving unto thy holy Majesty for all thy gracious mercies spiritual and temporal bestowed upon us unworthy of the least of them: it was thy free mercy not our merit, that electedst us when we were not, that thou createdst us to thine own holy image: that thou redeemest us; that thou didst sanctify and justify us: that thou hast preserved us, sparing us, when now thy fierce wrath came our against us in a noisome and devouring pestilence; that thou was pleased to regard our tears, and accept our unworthy humiliation: all this was thy free mercy: had we suffered as we have all deserved, not one of the multitude apearing before thee this day, had been left alive to have praised thee. And now, O thou Saviour of Israel in the time of trouble, and the blessed preserver of man, whose mercies are as the unsounded deeps and can never be drawn dry, give us sanctified bodies and souls, that we may render them (which thou hast redeemed from death) a living sacrifice, holy and acceptable unto thee. Lord who hast the key of David (who sang thy praises) opening so, that none can shut; open our lips, that our mouths may show forth thy praise, that we may now pay all our vows, in our distress and fear made unto thee. As thou hast put a new song of thanksgiving into our mouths; so give us new hearts, new obedience, new lives and conversations: renew thy covenant with us and with our children, to be our God, and protector, until thou shalt be pleased to translate us to that Kingdom of thy Son; where shall be joy secure from fear of losing, health without sickness, life without death, blessedness without all measure or end: where we, whose hearts and souls this day praise thee, shall with thy holy angels sing eternal Hallelu-jahs to the glory of thy great name, through the merits of thy holy Son Jesus Christ our Lord: to whom with thee O Father of mercy, and the Holy Ghost the Comforter, be rendered all honour, praise, thanksgiving, and glory, in heaven and earth this day, and to all eternity. AMEN. Another form of thanksgiving on the like occasion. O Lord God, Father of mercy and compassion, we humbly acknowledge that our sins have been so great and grievous, that when thy wrath went out against us in thy late dreadful visitation by the plague of pestilence, it might justly have consumed us, the aged with the infant, the mother with the child, until thou hadst laid our habitations waste, and our cities without inhabitants: but seeing thou hast been pleased to remember mercy in the midst of thy judgements, and to spare our lives from destruction, we can do no less (nor more) then present our humble and hearty thanks unto thee in the congregation of thy people: what shall we give thee for all thy mercies? what can we, seeing our goods are nothing unto thee? we have nothing but thanks to return thee; nor could we that, except thou gavest us hearts and tongues so to do: Lord make us thankful: give us that we may give thee again, and be acceptable unto thee: fill our hearts with thy fear and love, and our mouths with thy praise, let it come up into thy presence, as the sweet incense from the Censer of the great Angel of thy covenant Christ Jesus. Be thou pleased through his mediation, to smell a favour of rest, that thy severe judgements may be turned to mercies, and fatherly corrections for our amendment, that we may truly profit thereby: that we may fear and reverence thy just judgements, and praise thee for thy clemency and mercy which thou hast showed unto us in this deliverance. Particularly we bless thy holy name, for these thy servants, who now appear before thee, with their sacrifice of praise end thonkesgiving, for that thou hast spared and delivered them, from the grave and destruction, which was come up into their houses. Lord now grant them true thankfulness, with holy and constant resolutions, to spend the remainder of their days, to the glory of thy great name and good example of their brethren. And seeing thou hast given us all the same argument of thanksgiving, whom thou hast preserved and kept further off from the noisome contagion; we pray thee also to accept our oblation of praise: set our hearts to meditate, and our tongues to sound out those praises to thy holy name, which we shall through thy mercy in Christ, sing to thee for ever, in the sacred Quieres of Saints and Angels in thy kingdom of glory: which grant us O good Lord for the same thy son our Saviour Jesus Christ his sake who with thee and the holy spirit, liveth and reigneth, one glorious God for ever and ever. AMEN. CHAP. XXXVI. Meditations concerning death. §. 1. Seeing all must die; how to prepare that death may not be terrible? §. 2. Means to comfort in the death of dear friends. §. 3. Comforts against death. THat needeth no proof whereof all are examples to themselves: such is that easiest, and hardest lesson, that a Cui nasci contigit restat mori— Prima q●ae vitam dedit hora, carpsit Sen. Herc. Fur. All must die; that death is the undoubted issue of sin: that it is a separation of the soul from the body for a time▪ But because it b Motu quodam continuo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. in Psal. 1. quotidi● morimur quotidie commutamur etc. Hi●ron. Heliodor. l. 2. ep. 24. Quetidie morimur, quotidiè enim demitur aliqua pars vitae, & tunc quoque c●● crescimus vita decrescit. Sen. ep. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. theophra. apud Lae●t. l. 5. stealeth on (as they that sleep in a ship undersaile, arrive at their port. while they think not of going: so go we with a restless pace to that same terra incognita, the unknown limit of our present life consuming while we are not sensible thereof) and because it is terrible to flesh and blood, the main care must be to know, 1 What preparation we are to make, that neither life may be tedious, nor death terrible? 2 How to comfort ourselves against it, in case of sorrow for others? 3 How we must be comforted against fear of death? We must prepare for death, because— c Hccles. 11. 3. in the place where the tree falleth, there it shall be: as death leaveth us, judgement shall find us; now as the passage to the promised rest (which was a type of heaven to the Israël of God) was d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. terrible; so is this to heaven: we are presently ripe (though not ready) for death: all are subject to this pale prince, to whom we are going every moment: this day we now live we divide with death; that which is passed thereof being unrecoverably gone, the hour is e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 1. 19 2. Pet. 3. 10. uncertain; but they are certainly f Luk. 12. 37. happy who are then provided, thou wouldst watch against the coming of thiefs, who can take nothing from thee but only that which a little time must; what a stupid security is it, not to watch and provide against death which thou knowest will certainly and quickly come, and take away, body, soul, heaven and all, to eternity from the secure sinner? Thinkest thou of youth and strength? Alas how many young and strong men have died before thee? Dost thou in others funerals, think (as the Pharise said) I am g L●k. 18. 11. not as other men? What privilege hast thou? Let not Satan delude thee, but prepare for the day, that it may be thy happiest. To prepare so that thou mayst not fear death; it is necessary that thou, 1 Put thy house in order, so that when the hour is come, that thou shalt be taken hence, all secular cares falling off like Eliahs' mantle, thou mayst quietly fix thy mind on those things which are above, to which thou art going. 2. That thou always keep innocency: for so thy end shall be peace: Psal. 37. 37. The sting of death is sin (1. Cor. 15. 56. and h 〈…〉 Chrysost in. 1. Cor. 15. more grievous than it) into which when our first parents fell, they became mortal: and so i Rom. 5. 12. death went over all, for as much as all have sinned: so, that which was k Pro●●ag ●itudi ne qui●●. culpae illius n●tur● damnatio 〈◊〉 in peius: 〈◊〉 quòd 〈…〉 sit in pecc●ntibus ●●●inibus primis 〈◊〉 nuturalitèr sequeretur in nasientibus caeteris. August de. ● De●. 13. ●. 3. their punishment, became natural to all borne of them. The best preparation against death, is as much as we can to avoid the cause thereof; but for which, as it l Fui●s●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen in Cor 1. 15. could never have prevailed, so neither can it now be terrible: what is the serpent when his venomous teeth are broken, or his sting pulled out? & what is death to those who are fully assured of their sin's remission? death where is thy sting, cried Paul m Propheta ex persona justorum l●quitur insulta●ium morti. Hicron. in 1. Cor. 15. Ambros. ib. certain of victory in Christ; and insulting over death: otherwise even n Laërt. l. 2. Aristippus (how excellently soever disputing of the contempt of death) will look pale in the storm at sea: yea where some remaindes of the first Adam appear, and therein some degrees of unbelief, the saints think of death, as o Gen. 28. 17. Jacob said of his Luz, how dreadful is this place— this is the gate of heaven for the guilt of sin presenteth the conscience with apprehension and fear of God's anger, as faith doth with confidence of atonement in Christ: hence is the conflict in the soul (desiring to be with Christ) and flesh and blood naturally fearing its own destruction look how Moses assured that the rod turned into a serpent should not sting him, yet fled it, & with a kind of fearful willingness took it up: so is it here: the guilt of sin afflicting the conscience is the only terror of death: therefore p 1 Sam. 29. 4. as the Philistines said of David, we may say of it, let him not go down into the battle with us, lest he be an enemy to us, sin is the mother of unbelief fear and doubting: it leaveth the conscience wounded and affrighted with fear of judgement; whereof death is but the execution, most embittred with present sorrow and apprehension of the future, which q Mala mors putanda non est, quam bona vita praecesserit: neque enim facit malam mortem, nisi quod sequitur mortem. Aug. de C. Dei. l. 1. c. 11. maketh death evil, r Antithen: apud D. La●rt. that can be no evil death which endeth a good life the heathen could say that they that will be immortal, must live holily and justly; if thou fear death so. But why (may some say is not death the punishment of sin, taken away from those who by the grace of regeneration are acquitted from the guilt of sin? We must know s Adhuc relinqui animam experimentum s●parationis à cappore, quamvis oblato ●am criminis nexu: quoniam si regenerationis Sacramentum continuò equeretur immortalitas corporis, ipsa fides enervaretur, quae tunc est fides, quando expectatur in spe. qnod in re nondum videtur, fid●i autem r●bore atque certamine, in majoribus duntaxat aetatibus, etiam mortis fu●rat superandus timor, quod in sanctis martyribus maxime emievit: cujus profecto certaminis nulla esset victoria, nulla gloria, quia nec ipsum omninò posset esse certamen, si post lava●rum regenerationis jam sancti non possent mortem perpeti corporal●m— nunc verò majore ac mirabiliore gratiâ salvatoris, in usum justitiae pecc●ti poena conversa est: tunc enim dictum est homini: morieris si p●●caveris: nunc dicitur martyri: morcre ne p●●●cs— Aug. de C. Dei l. 13. c. 4. that if the body's immortality should ever presently follow the sacrament of regeneration, faith itself should be enervated, which then hath being when it expecteth that in hope, which is not yet actually seen: also the fear of death must be overcome, by the strength and conflict of faith in men of ripe years, as it appeared in the Martyrs; wherein there could be neither victory nor glory, if no conflict, as there could not be, if the Saints had present immunity from bodily death, who would not then run to the grace of Christ with infants to be baptised, that they might not die? And so should faith not be tried by an invisible reward; nor indeed by faith, in that, it now sought and obtained reward. But now by a greater and more admirable grace of our Savicur the punishment of sin is converted to the use of righteousness: for than it was said to man: if thou sin thou shalt die: but now it is said to the martyr, die that thou mayst not sin— so by the unspeakable mercy of God the very punishment of sin became the armour of virtue: and so death which endeth this mortal and sinful life becometh a passage to the eternal, in which shall be no sin: and so the punishment is turned into mercy; t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Ita paena ipsa in misericordiam cessit. G. Nazian. orat 42. and death become again; by which, sin and misery are cut off, lest the evil should be immortal. 3 It is necessary that thou strive u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antist apud Laëit. to live an heavenly life in all godliness to w Colos 3. 1. set thy affections on things above: to reckon that thou art here but a x Psal. 119. 19 pilgrim and stranger, not having in this world any y Hebr. 13. 14. Mich. 2. 10. continuing city: that thou art a z Ephes. 2. 19 fellow citizen with the Saints, and of the household of God: that being here in this a 2 Cor 5. 6. earthly tabernacle, thou art absent from the Lord: thus resolved, thou shalt be willing to be dissolved, that thou mayst live with Christ; b Math. 17. 4. Petrus aspiciens-Dominicae resurrectionis gloriam nolebat descendere, etc. Ambros. Irenae ep. 11. when Peter saw only a glimpse of the future glory in Christ's transfiguration on the mount, he cried out, it is good for us to be here— let us make here three tabernacles: he shall easily contemn death, whose love and desires are fixed on heaven: so travellers regard not dangerous and rough ways, that they may come home: death is c Mors corporalis dum quia quae quis possidet cum amore, non relinquit sinc dolore. Hug. de Sanct. Victor. Miscel. l. 2. c. 26 grievous to the lovers of the world. 4 Consider the advantages that death shall bring thee: it shall quit thee from all sickness, sorrow, fear of dying, and all those temporal calamities, which flesh and blood now groaneth under: instead of earth and these transitory things (which at best serve but to necessity, and perish in their use) it shall invest thee in the heavenly, d 1 Cor. 2. 9 which excel all present thoughts of man: it shall set thee free from sin, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. and make thee a perfect servant of God The husbandman is content to cast his precious grain into the earth, where he knoweth it must perish, because he is assured it shall rise again with increase and advantage to him. Whereas f Joh. 12. 24. if it die not it abideth alone: how much more should the gain of heaven make us willing to part with this vain and evil world: therefore g Just. Martyr. Apol. 1. Lucius the martyr thanked Vrbicius, because bydeath, freeing him from wicked masters, he sent him to God the father. 5 It is necessary that thou h Vive memor jethi, etc. often think on death, i Velimus, nolimus, abesse lo●giùs non potest. Hieron. l. 2. ep. 24. which will we, nill we cannot be far off. k Facilè contemnit omnia quise semper cogitat moriturum, ib. Paulino l. 2. ep. 2. Easily shall he contemn all secular things who always thinketh he must die. l Effice morttem tibi cogitatione familiarem Sen. Make death familiar to thee m Ut mortem nunquam ●im●as, s●mper cogita. ib. ep. 30. f. by often thinking of it: the tempter once said, ye shall not die at all; he knoweth it were a folly to say so now, experience teaching the contrary: yet now he doth what he possibly can, to put death out of the sinner's memory; now he persuadeth them, they shall not die these many years: hereby he first leadeth into security of sinning, and at last into despair by sudden terrors of unexpected death. But when God gave Israël Manna, he had them gather only as much as would suffice for a day, because he would have them to expect death, that they might not provide for the morrow. So taught he us to pray for daily bread n Math 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph, in Math 6. to take away care for the morrow. Truly the o Platonis sententia est, omnem sapientium vitam meditationem esse mortis. H●eron. Heliod. ep. 24. l. 2. whole life of a wise man, should be a meditation of death. 6 Because the hour is hidden from thee, watch for it. p Horam vero ultimam dominus ● oster i●circò voluit nobis esse incognitam, ut semper possit esse suspecta, ut dum illam praevidere non possumus, ad illam sine imtermissione praeparemur. Gregor. Hom. 13. in Luk. 12. God hath not revealed it, that we might expect it every hour. And he calleth men of all ages that q Ut pendulae expectatio●is incerto, semper eum ereda● esse venturum, quem ignorant quando ventures sit. Hieron. in Math. 24. 44. none might be secure: it is r Incertum est quo te loco mors expectat: itaque tu illam omni loco expecta. Senec. ep. 26. uncertain where death expecteth thee, therefore look for it every where: it is as uncertain when: therefore s Omnem crede diem tibi diluxisse supremum. Hor. 1. ep. live every day as if it were thy last. When thou goest to sleep reckon (as Pa●uvi●s wont) that thou (t) hast lived thy time: if God give more days make good use of them: he is the most secure, and happy possessor of himself, who without solicitousness expecteth the morrow. He that saith he hath lived riseth every day to a new gain. It is a chief part of death's bitterness, that it cometh suddenly upon him who promised himself a longer life: the best way to make it tolerable, is to render thy mind to a present expectation of it. 7 Patiently subject to that which must be: and use thy best skill that it may be well with thee. The u Bla●diente aurâ navim regit ultimus naut●, in confusione ventorum, primi quaeritur ars magistri. Pet. Chrysost. Serm. 20. goodness of the Pilot is seen in the storm, and the wisdom of a man in the greatest trial. Meekly submit to that to which all the world is liable: Zerx●s is reported to have wept, when he saw his numerous army; remembering that in a little time, they must be all dead: w 〈◊〉 possemus in 〈…〉 dear speculam, de qu● nu●●rsam terram sub nostris pedibus ●crneremus 〈◊〉 tibi ostender●m totius Orbis ruinas: gentes gentibus, & regnis regna collisa: alios torqueri, alios necari, alios absorberi ●iuctibus, etc. totius mundi homines qui nunc vivunt in brevi spatio de suturos. Hieron. Heliodor▪ ep. 24. l. 2. if we could view all the world at once, what calamities and destructions should we see? Nation against nation, kingdom clashing against kingdom: some gasping under cruel torments hands: some swallowing up of the deaf sea: some in their birth: some breathing their last; all ere long peperishing: as all the stars, greater and lesser, in larger and smalller orbs, do finish their courses, and set in their appointed times▪ so men of all conditions die: death x Mors aequalis est onmib●s, etc. Ambros. de de ●id. resur. c. 2. aequo pede pull sat pauperum tabernus regumque turres, etc. Hor. equally knocketh at the cottage, and palace door; sparing no estate (it is so appointed y Heb. 9 27. appointed all must die) it pitieth not the poor, nor spareth the rich: it regardeth neither z Eccles. 2. 15. 16. fatua sit virgo, prndcns sit virgo, somnum mortis omnes pati●●tur. Augustin, de verb. Dei, Ser. 22. wisdom valour, excellency: a Nam qui id quod vitari non potest, metuit, is vivere animo quieto nullo modo potest: sed qui non modo quia necesse est mori, verum etiam quia nihil habet mors quod sit horrendum; mor●em non timet, magnum is sibi praesidium ad beatam vitam comparat: Cic: Tusc. q. l. 2. it is folly to have for exemption from its rigid, and inevitable law, which hath passed on b Quod a●tem omnibus necesse est; idne miserum esse uni potest. ib. l. 1. f. all thy fathers before thee, thy friends besides thee, and shall take away all thou leavest behind thee. Toward death thou goest every moment, and canst not stay till thou fall to the earth: now too much fear of death depriveth, not only of the comfort, but also of the fruits of life, and vain struggling under the burden (which thou canst neither cast off by any impatience, nor comfortably bear without a cheerful subjection to necessity) maketh it more heavy, know thy condition, and that thou hast not only many, but all men partners therein. When they told Anaxagoras of the sentence of death pronounced against him; he replied it is the same which nature long since pronounced on them and me. 8 Strive for sound ●aith: the only cure for an c Num. 21. 8. Israëlite stung with a fiery serpent was, looking up to the brazen serpent: the moral is, that the only remedy against the sting of death, is to look up d Joh. 3. 14. 15. to Christ, the resurrection of life, who by dying hath conquered death, and the tyrant that had the power of death: so that they that e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Athanas. de incarn. verb. Dei. Act. 28. 5. 6. Exod. 7. 12. Exod. 14. 16. 21. 22. naturally fear it, believing in Christ, look on it as children use to gaze upon some fierce enemy vanquished, and led in chains: to the believer, death is but like the Melita viper, more fear than danger: like Moses serpent, terrible, but eating up the world's enchanters serpent, and becoming a key to let us into our rest: certainly if there be any evil in death, it is only to the evil, and unbeliever: be thou good and faithful, and it cannot hurt thee, it must benefit thee; the faithful think of their deaths f 2 Tim. 4. 7. Ideo sibi de morte ipsa gratulatus, quia sit veluti studii sui meta. Calvin. in loc. as of their journeys end. 9 Look for thy comforts against death in God's Word, which only is infallible: the g Legimus Crantorem, cujus volumen ad con●ovendum dolorem suum secutus est Cieero: Platonis, Diogenis, clitomachi, Carneadis, Possidoni●, ad sedandos luctus etc. Hieron. Heliodor. l. 2. ep. 24. Heathens had many false and unsound comforts against death; as assiming it to be but a sleep, or h Mortem esse absolutam refrigerationem● Aristot. apud Plu●arc. de placit. Philosoph. l. 5. c. 25. refreshing, an haven, and refuge to which they desired to come; a i Portum paratum nobis, & perfugium putemus, quo utinam velis passis perv●hi liceat: sin res●antibus ventis rejiciemur, tamen ●od●m paulò tardiùs referamur necesse est. Tusc. q. l. 1. fin●. pleasant journey, after which there k Quam illud iter jucundum esse debet, quo confecto, nulla reliqua ●nra, nulla sollicitudo futura sit. ib. shall be no more care, and discoursing confidently of the ●oules immortality, all which served possibly to appease a beguiled soul, ready to be cast into hell fire; not much unlike those African l Minuc: Fel. Octau. mother's lullabies who (as we noted) use to still their weeping babes which they offered to Molocke, with songs and kisses, that they might not cast à crying sacrifice into those flames▪ no better m Aug. de Civ: Dei: l, 1. c. 22. Cic: Tus●: q: l. 1. was Plato his admired discourse of the soul's eternity to Cleombrotus, which when he had read, he cast himself into the sea: what ever other speculations they had; with n Moriturus pronunciavit hos versus, etc. animula, vagula, blandula, hospes, comesque corporis: quae nunc abi●is in locam● spallidula, rigida, nudula, &c. Ae●● Spartian: Hadrian: Caesar: Adrian Caesar's uncertainty, what should become of the soul after death; there could be no solid and true comfort in it: nor can any thing be so infallible as to comfort an afflicted soul in death, but that only which God saith: where that pronounceth, o Rev: 14. 13. blessed are the dead: their spirits p ● Thess. 4. 14. rest in Christ, they q Joh: 12. 23. shall rise again and see God in r Job. 19 26. 27. the same flesh; we may rest assured of those comforts: s Math: 5. 18. Luk. 16: 17. heaven and earth shall pass away, but no tittle of God's Word shall fail. 10 Repent and turn unto the Lord quickly: defer not with the t Math: 25. 11. 12. foolish virgins, until the bridegroom come: it will be too late to knock when the door of mercy is shut up: remember that profane u Heb: 12. 16. 17. Esau sought the blessing too late: w Qui poenitenti veniam spospondit, peccanti diem crastinum non promisit: si fugere vis venturam iram: fuge dum sanus es: quia in morte fuga est gravis, post mortem verò non est omnino possibilis: mala enim quae in vita fugere voluisti, post mortem etiamsi volueris, declinare non poteris: sequentur enim illic retributione, quae hic delectatione committuntur. Hugo de Sanct: Victor: Miscel: 1: r. tit: 78. he that hath promised mercy to the penitent, hath not promised thee to morrow: nor to give thee an heart to repent then. Fly youthful lusts, 2 Tim. 2. 22. but as the Angel said to Lot going out of Sodom, Genes. 19 22.) Hast thee: now while thou art in health fly from the wrath to come: in death thy slight will be heavy: after death impossible: the evil thou wilt not now fly; thou canst not then; those things which thou here committest with delight, shall there follow thee with revenge. x Semper ergo extremum diem debemus metuero, quem nunquam possumus praevidere: Greg: hom: 12. Ever fear lest this day may be the last; because thou art not sure thou shalt live to morrow: how many seeming healthful, how many young and strong, hast thou known suddenly taken away? If thy youth be passed in sin, yet amend thy age: y Beatus planè qui vel in Senectute correxit errorem: beatus qui vel sub ictu mortis animum convertit à vitiis: Ambros: orat funeb: de obit: Valent Happy shall he be who under the stroke of death, can with the penitent thief turn unto the Lord. 11 So ever behave thyself towards men, that thou needest not be ashamed to live longer, and so make thy peace with God, that thou mayst not fear to die▪ (As dying z Moriturus ad circumstantes Sacerdotes dixit: non sic vixi, ac me pudcat inter vo● vivere, nec mori tim●o, qui bonum habemus dominum. Possidonius de vita Augustini. Ambrose said) because we have a good God. a Non sic vixi. &c: hoc enim, dixerat ad illud quod homines nosce poterant.— Scie ns examen aequitatis divinae, de bono Domino se dicit magis, quam de meritis suis confidere: ib: Possid: Knowing the strict examination of God's justice; he saith he trusted in the good God, not in any merits of his own; though men knew nothing of him, whereof he might be ashamed. It is an happy temper of the mind, wherein we neither b Mortem optare malum, timere pejus. Senec. Oedip. wish, nor fear to die. The misery of the unbeliever is, that being weary of life, he is yet afraid of death. Only assurance of thy sin's remission, and eternal salvation in Christ, can give thee comfort against, and in death seek thy peace with God through him. To comfort ourselves in our dear friends death, Sect. TWO the rule is, c 1 Thes: 4. 13. that we sorrow not as men without hope: d Est enim ptis affectibus quaedam etiam flendi voluptas: & plerumque gravis evaporat dolour. Ambros. orat: funeb: de obitu Valent. sorrow we may, that is, e Humanum est humanis cas●bus ingemescere. Herodian. humane sorrow hath its place in man, f Joh: 11. 35. and justification in Christ's tears at Lazarus grave: but it must hold a mean: the Saints have mourned for the dead; but moderately and not without the resolution which David expressed. 2. Sam. 12. 23. I shall go to him, but he shall not return to me: lest too g Ubertim fluentes lacrymas reprime, ne grandis pietas in nepotem, apud incredulas mentes, desperatio putetur in Deum desiderandus est tibi: quasi absens, non quasi mortuus, ut illum expectare, non amisisse videaris. Hieron: l. 2. ep: 24. H●liodor. much affection should be mistaken; h Quorum alter amissit duobus filiis, coronatus in concione disseruit, etc. ib: Hieron. and piety toward the dead, misconstrued by unbelievers, for despair in God. The apathy of (Pericles, Zenophon, and others in their son's deaths, are not examples for us The means to comfort herein, is 1 To consider and firmly believe, that they are but gone before us, they are not lost: that the living body, which thou now sowest with tears shall rise again with joy, a glorified creature: that we shall meet in heaven and never part again, and that with greater advantage of love and perfection: the most perfect secular amity hath some bitterness, because the best have some imperfection: but there shall be nothing in friends to grieve and discontent each other, because no sin, nor imperfection. Now i Cum constet de resurrectione mortuorum, vocat dolor mentis: 〈◊〉 impa●entia doloris: cur enim doleas si peri●sse non credis? cur impatienter feras subductum interim, quem credis reversurum? profectio est quam pu●as mortem cur enim immoderatè feras abiisse, quem mox subsequeris? Tertul de patient: c. 9 if we are indeed confident of such a resurrection why should we bewail the dead? Why too much, if we believe they are not lost? Why should we impatiently take it that they are withdrawn for a time, whom we believe returning to eternity? Why should we immoderately grieve that our friends go before us, seeing we must quickly follow them? 2 To consider that thou lamentest k Desiderium absentiae ejus ferre non possumus: non illius sed nostram vicem dolentes: quantò ille felictor etc. Hieronym: q: S. thine own loss, not thy good friends: wherein, as I said thou shouldst rationally rejoice, rather that thou hadst such a one, then mourn that he is gone to God: could the deceased Saint for whom thou grievest, but hear and speak from heaven to thee, what would he else say, then that which our blessed Saviour (going to overcome death by dying) said to the daughters of Jerusalem, weep not for me, but weep for yourselves l Illa verò cum jam co venerit ubi nullus est dolori locus: nihil nostro opus habet dolore. Plutar: cons: ad uxorem. They need not ever sorrow, who are arrived there, where there can be no sorrow. 3 To consider what state we have in any thing secular; and for what term? what canst thou so call thine, as being certain thou shalt enjoy it one day more? and shall, we, for want of wisdom (to hold these temporal blessings with a loose hand, ready to let go when God will resume) make them bitter to us also? did our dear friends qualities therefore delight us when they lived with us; that their memory might afflict us when they are deceased? m 〈…〉 Telamonius and Anaxagoras knew but they had mortal children; and shall not we know that our immortality is not here, but in the world to come? It is a shame to Christians if their n Si non praestet (des, quod exhibuit infideli●as. Hieron. q. S. faith come short of others infidelity: o ●●nnius apud Ci●: de senect. Non esse lugendam mortem censct. quam immortalitas consequitur. Heathens could say that we ought not to bewail that death which immortality followeth: that p Ego nostros parents— vivere arbitror, & eam quidem vitam quae est sola vita nominanda. ib. the deceased lived a more happy life, that the soul is divine and heavenly: how unexcusable is it for us to think, the Saints were made for earth only, and to be imprisoned in these houses of clay for ever? q Condonamus dilectioni liber●rum desiderium honorem, & memorium de●unctorum; sed lug●●i 〈◊〉 cupiditas, ab lametationes pl●●ctusque provehens; non minus turpis est quam in temperantia voluptatum. Plut● cōsol. ad uxorem. They condemned immoderate sorrow for the dead: how do we bewray our carnal dissidence, or perverse affections in our excess when we grieve for them who are incomparably more happy than we? They stand on the blessed shore, expecting our arrival from this sea of glass mingled with ●ire. And who can say that those new inhabitants of the heavenly Jerusalem, do not daily look for us among the happy souls, as Joseph and Mary sought Christ at the earthly? The old Massilians buried their dead without mourning. The Eastern people with r Math. 9 23. (In funere Paulae, inquit Hieron.) Hebraeo, Graeco, Latino, Syroque Scri●one, Psalmì in ordine personabant, non solùm triduo. etc. Hier. To. 1. ad ●ustoc: Epit. Paulae. & in Epitaph Fabiolae, ad Oceanum, inquit, sanabant Psalmi, & aurata templorum resonans in sublimi quatiebat alleluiah. music: s Fuisse etiam quidam serunt— qui ortus hominum lugerent, obitusque celebrar●●t: nec impruden●●r: eos enim qui in hoc vitae salum venissent moerendos putabant: cos verò qui ex istius mundi procellis & fluctibus emersissen●, non injusto ga●dio persequendos arbitrabantur, Nos quoque ipsi natales dies defunctorum oblivis●●mur, & eum quo obierint diem, celebri solemnitate renovamus. Ambros. de f. resur. cap. 2. Hesiodus natales hominum plangens gaudet in funere. Hieron Heliodor ep. 24. l. 2. some bewailed their births, and rejoiced in their funerals: others crowned their dead, t Plin. l. 21. c. 3. as then victorious: it is enough to comfort us concerning them (did not flesh and blood bear too great a part) that God u Rev. 14. 13. pronounceth them blessed. There are three things which are counted sorrows lenitives: Time, Reason, and Religion: the first will prevail to assuage sorrow even in bruits. The first and second in carnal men; and why then dost thou immoderately mourn, who hast the help of religion, the comfort of knowledge, and Gods oracles to allay thy grief? w Cur enim maestitiam tu●am, non ratio potius quam dies leniat? nam quod obliteratura est temporis series, melius prudentia mitigabit, Ambros. de f. resur. c. 2. Why should not rather sanctified reason, than time assuage thy sorrow? To conclude, remember these three things. 1. That it is no x Quanto insolentius est, quod non praeter modum acciderit, ultra modum dolere? ib. c. 9 extraordinary thing to lose a dear frrend; and why then shouldst thou immoderately lament it? 2. Remember that this loss y Certe brevis vitae usus, nec illi multum videtur cripuisse qui aute praecessit; nec to differre diutiùs qui r●●anscris. 〈◊〉 ib. Ambros. c. 3. neither took much time of life from him who went before thee: nor left thee much to come, who must ere long follow him. 3. Remember God's graces, the sweet and certain effects whereof thou sawest in thy now deceased friend. undoubtedly they were not bestowed on him in vain; but that in his translation, God might perfect the work of grace with glory, and crown his ow●e gifts in him: David, as we noted, bewailed z David paricidam mortuum flevit, qui non flevit innocentem fletur secleratus, non fletur dilectus. Ib: Amb. c. 4. his impious son; but he mourned for the innocent, no longer than he lay sick. To comfort ourselves against the fears and sorrows of death let us ever remember; 1 Our a Manet ergo eorum vita, quos manet resurrectio. Amb●os. de obitu Valen. orat. suneb. resurrection and immortality in the life to come is assured us by the infallible word of God. Sect. III. 1. Cor: 15. 1. 2. 4. 20. 54. etc. 1. Thess. 4. 14. 15. 18. Dan: 12. 2. 3. 13. Joh: 5. 28. 29. Joh: 11. 23. 25. Rome 6. 23. This we are therefore sure of. b In consolationem damnationis suae. Hieron. Heliod. ep. 24. l. 2. Democritus believed it not: Socrates disputed of the soul's immortality. Pythagoras' dreamt of it, but, as feverish men of things uncertain and inconsistent: the eternity we believe, is that to which God created us by his c Genes. 1. 26. 27. own image impressed on us: unto which we are repaired, in our baptism and regeneration, by that virtue d Rom. 6. 3, 4, 5. which raised Jesus from the dead: e Phil. 3. 21. who shall change our vile body, that it may be fashioned like unto his glorious body f Ipse enim corpus nostrum à corruption & interitu liberatum, immortalitate exornabit— Illud autem, transfigurabit, p●suit, non pro mutatione figurae, sed pro liberatione ab int●ritu, & corruption. Theodor: in Phil. 3. that is in immortality and deliverance from death and corruption. In that state g Ibi namque omnes dies non veniendo & transeundo fiunt omnes, nec initium alterius est finis alterius, omnes sine fine simul sunt, ubi nec ipsa vita habet finem, cujus illi dies sunt, Aug. ep. 121. c. 8. our days shall not come and go, as in this world they do: Intelligit autem similitudinem animi, non corporis, quae consistit in immortalitate, in innocenti● & justitia, etc. F. Vatablus in ●oc. neither shall the beginning of one be the end of another: all shall be to gather termelesse, where life itself shall have no end. 2 That death is but h Joh. 11. 11. 1 Thess. 4. 14. 1. Cor. 15. 51. 1 Cor. 7. 39 Rom. 7. 2. Quid tam mortis simile quam dormientis affectus P. Chrysost. Serm. 24. init. a sleep: none fear that: it is a separation of the soul, and intermission of life and the acts thereof, for a time, i Scimus tamen quod corpori supervivat, & eajam depositis propriis sensus repagulis expedita libero cernat obtutu, quae ante sita in corpore non videbat; quod exemplo dormientium possumus aestimare Ambros. de si. resur. c. 3. which it endeth not, because the immortal soul ever liveth in its k Simors' non aliud determinatur, quam dissunctio corporis animaeque Tertul. de anim. c. 27. separation from the mortal body, which shall be raised again to immortality, which shall be the l — ae rumuarum omnium malorumque perfugium est: & fida statio securitatis, a●portus quietis. Ambros. q. S. c. 4. soul's sanctuary, and haven of rest. This is a truth so certain that God's word aboundeth with proofs; and so confessed, that the prudent m Non posse eam naturam esse mortalem, etc. Ci● de Select. — mihi quidem nunquam persuaderi potuit, animos— cum exissent ex its ●mori. ib heathens (as I have noted) constantly asserted it That the fear of death is much worse than death: it is n Qui mortem reformidat quomodo non servus● Servit profecto, & miseram quidem s●rvitut●m, nihil enim sic animam ad omnem servitutem dejicit, quomodo formido mortis: quomodo enim so errigat abjectus & vilis sensus, atque ignobilis demersus in omnem infirmitatis voraginem, vitae hujus cupiditate. ib. l. 2. ep. 7. ad Simplic. Amb. a servile and a miserable condition to fear that which cannot be avoided: fear may be long but death or the sense thereof can be but short. That which is a sick or miserable life, is not to be put on account to death, which endeth all secular griefs: death were to be feared if it could stay with thee, as pain and sickness may: but neither it cometh not when thou fearest it, or it must quickly dispatch and pass from thee, leaving thee free from fear and sorrow, if thou die in Christ. This is o Magna ●●ec res est, & diu discenda, cum adventat hora illa inevitabilis, aequo animo abire. Senec. ep. 30. a lesson long learning, that when that inevitable hour cometh thou mayst willingly depart: which because it is a p Moriendum enim certum est, & id incertum, an co ipso die. Cic. q. S. certain uncertainty, a condition q Sensi— om●i aetati mortem esse communem. ib. common r Universi per singulos interimus. Lactant. l. 2. c. 11. to all men, of every age; seeing the longest life must have one last hour which bringeth up the rear; it shall be thy wisdom (as hath been said) ever to expect it, and to live so, as that a guilty conscience do not then terrify thee when thou shalt most want comfort: the only way to be willing to die, and cheerful in dying, is to live well and to fix thy confidence in Jesus Christ: wretched is he who for want hereof is afraid of death. 4 Remember that Christ dying for thee, hath pulled out the sting of death, and destroyed the s in Math. 8. 28. in it. Chrysol. Serm. 16. in monumentis sedem fec●rant mortis authores: ostendate quae saevitia-doemonum erga humanum genus: quamvis breve tempus hominum ferre non possu●●: contenti non sunt mori homines: sed vivos gestiunt sepelire: se sepulchris mandant, ut homines redigant in s●pulchra— Hebr. 2. 14. malicious enemy that had the power thereof: Christ is the t Joh. 11. 25. resurrection and the life: he that believeth in him, though he were dead yet shall he live: the only Antidote against death is a lively faith in Christ; let thy main care and hearts desire be upon it: give God no rest, importune him with earnest and constant prayers to strengthen thy faith: he cannot deceive who hath promised herein, u Math. 5. 6. to satiate the thirsty w Math. 11. 28. 29. Jerem. 31. 14. 25. and weary soul. 5 Consider the power of God to save from death, and in death: what greater evidence could he have given to men in desperate hazards, than he did in Jonah (buried but not dead; whose living sepulchre carried him as it were to a second birth) the Lord spoke unto the fish and it x Jonah 2. 10. cast out Jonah upon the dry land— he can deliver in death, so doth he all the elect: he can raise this dying flesh again, who saith he will: who made this universe of nothing: y Hoc enim de Enoch legimus aut Eliah: sed & tu r●pieris in spiritu: c●●e ●ur rus Eliae; c●●e ignes: e●si non videntur parantur u● justus as●cudat, innocens ●rans seratur: & i●a vita mori nescit. Ambros; de f●resur. co 21. sine. he translated Enoch, and Eliah: certainly those chariots of God are thousand, thousands, which though not seen by mortal eyes, are ever pressed, to carry up the souls of the just in their departure, into the presence of God, a blessed and endless life. 6 Consider that death is that physician, who can at once cure all diseases, and is to the deceased Saints, z Ubi cognoscat mort●m haenc non hominis fin●m esse, sed culpae. ib. orat. funib. de exit. etc. Theodo●. Imp▪ the end of sin and misery, not of them: the medicine of all griefs: a Naturae debit●m, Tertul de anim. c. 50. non ●●im à principio Deus mortem iustituit, sed proremedio de lit. Ambr●de fid. resur. c. 9 init. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 por●● coeli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat etiam locum judicii quod in portu ex●r●●batur. Deut. 25. 7. etc. the debt of corrupted nature: the sanctuary against all secular fears: the port of a fluctuant and troublesome world: the gate of eternal life, as Jacob said of Luz Gen: 28 17. (b) This is the ga●e of heaven: opened that the righteous nation which keepeth truth, may enter. Now whereas there are divers ways to death: some rough, some smooth; some short, some long, it is just that thou patiently submit to the providence of God, who can and will best dispose of thee: let me add this to them that are impatient or fearful of death. c Quis in infirmitate tam constans, ut non optet mori se potius: quam debilem vivere? quis in moerore tam sortis, ut nòn desideret, ●o se vel moriendo defungi? quod si ipsi in nobis dum vivimus displicemus, ●um vivendi sinem praestitum esse noverimus, quanto amplius vitae nos taederet istius, si sine ●ine faturos nobis labores hujus corporis cerneremus? aut quid gravius immortalitate miserabili? Amb: q. S. c. 30. init. Who is there so constant in infirmity, that he would not rather wish to die, than still live weak? Who is so hardy in sorrow, that he would not rather desire that death might once end it, than life continue it still? If we are displeased with life when yet we know there is a determined end near us, how much more impatient should we be, if we knew there were no end of our miseries, and labours? What is more intolerable than miserable immortality? d Quid est autem diu viver●, nisi diu torqueri? quid est aliud diu vivere, nisi quam malos dies malis di●bus addere. August: de verb: Dom: Math: Serm: 17. And what is long life better than long torment? 7 Lay up the promises of God concerning Christ's suffering and rising again, comforting and assisting his, in life and death, etc. Join here to c Vere novit rectè viver●, qui rectè novit orar●. Aug. hom. 4. (si sit ejus) fervent and constant prayer, that God would be pleased so to direct thee in thy whole life, and to strengthen thee in thy death: that thou mayst be willing to die; not for fear of this life's miseries (for they, that for that cause only, are willing to die, would possibly be glad rather to live to pleasures then sanctity) but for love of God's presence, and the assurance of his truth. That he would proportion his grace to thy trials: the more thou art cast down and helpless in thyself, that he would the more lift thee up, and let thee feel his gracious hand sustaining thee: so he that in mercy hath borne with thy many failings, and taken no advantages to judge and cast thee away in thy daily sins: will like a tender father pity thee when thou art not able to pray: he will remember what thou hast prayed, yea what Christ Jesus, sitting at his right hand then speaketh for thee, when thou hast most need of a mediator, when stupefied with pains of approaching death, thou canst not utter one word for thyself, than he will open the heavens to thee, and give thee a clear sight of those joys (as he did f Act. 7. S. Stephen) then will he give his holy Angels charge over thee, to receive thy soul breathed out of thy gasping body, to convey it to his gracious and ever blessed presence. This world is full of labour, sorrow, misery: there's no rest here: heaven is the ark to which the tired dove, the holy soul, returneth for rest: the moral men seemed to know it, who placed their g Quietem etc. aeden haberet extra portam collinam. Aug: de C. Dei. l: 4. c. 16. ego conjecturâ ducor, Quietem hanc ad mortuo● pertinuisse— i●co extra urbem Quies est culta. Fanum Quietis crat via● Labica nâ. Liv l. 4. cit. L: Vives. Temple of rest without the gate of Agony. How much more must we, who believe that we shall live eternally with Christ, who shall come to save and give us life in death, Even so come Lord Jesus AMEN. A Prayer for him who hath received the sentence of death in himself. O Lord God almighty preserver of man: father of the spirits of the just; God of all true consolation, the hope of Israel, and deliverer thereof in the day of trouble: who givest a gracious ear to the afflicted faithfully calling on thee through him whom thou hast appointed to be the only mediator between thee and Wretched man, Christ Jesus the righteous. I humbly acknowledge that I have nothing of myself to present unto thy Majesty, but confession of mine own vileness, nothing in my sinful flesh but corruption; matter of severe judgement to thee (who art a God of pure eyes) and argument of terror and despair to myself most impure: in sin was I conceived and borne a child of wrath and disobedience: my whole life hath abounded with that which bringeth forth fruit only unto death: I have not done the good which thy sanctifying spirit made me willing to do; the evil that I would not, I have done: I have not rendered unto thee according to thy goodness: when I would sum up my sins, they so much exceed all numbers, that my heart faileth me: my conscience telleth me of my wilful neglects of thy service and disobedience to thy word, concluding my whole life no better then sinful: but how many ways I have offended thee when I observed not thou only knowest: how many are the failings which, though I through spiritual blindness and carnal security: have not observed that I might judge and condemn myself for them, thereby to prevent thy severe judgement, shall yet by no means escape thy strict examination: and now, O Lord, what can I more do then humbly beg thy pardon; condemn myself, renounce all confidence in the world and plead only thy mercy, and the merits of thy son Jesus for my justification? Lord look upon me through him, in whom thou art well pleased, Nothing can be passed or future to thy eternal wisdom▪ look, therefore on his bleeding wounds who did not in vain dye for me: let thy justice be satisfied in his obedience and suffering for all my sins. And now, O Lord, seeing (according to thy sentence on all mankind) the time of my departure hence draweth high. I humbly acknowledge this frail condition to be the due wages of sin which brought mortality into the world, but thou who didst put thine own image on me hast not made me for so short a life only, as thou givest unto the beasts which perish: thou hast no need of my misery, nor advantage in my destruction, nor could so inestimable a price of my redemption, as the blood of thy holy son Jesus, be given for that which thou wouldst have perish eternally. He must surely live for whom the resurrection and the life of Christ Jesus died: Lord therefore seal up my redemption in my afflicted heart now that the Bride is near, send those holy comforters, faith and assurance of thy mercy to adorn his own temple: to lift up the everlasting doors of my soul, that the king of glory and Lord of life may come in, and change my vain love of the world, to love of heaven who will change my vile body, that it may be like his own glorious body; let me hence forth live his life, no more mine own, assured thereby of the repair of mine inward man to a joyful resurrection and life of glory: that he may be to me in life and death advantage: that in full confidence of my union with, and interest in him, I may be willing to be dissolved that I may be with him. O holy Saviour, who hast through death abolished death and him that had the power thereof, take from me all carnal fear by bringing life and immortality to light unto my conscience: thou that hast in thy hands the keys of death and hell, restrain the tempters malice and mischievous charges of my sinne-wounded soul: make me faithful unto the death and assure me of the crown of righteousness laid up for all that love thy appearing. Raise me now to the life of grace, that the second death may not touch me. And though thou bring this frail flesh to the dust of the earth; yet let not death have dominion over me. Though it must (to the appointed time) separate my soul from this decaying tabernacle of clay; let neither life nor death, things present nor future, separate my soul from thee and thy Christ. I acknowledge thy mercy who justly mightest have taken me away in my sins, by some sudden and untimely death; or set me (who am by sin a son of death) in the condition of those who in horror of a restless conscience and bitterness of spirit, seek death and cannot find it: but O good God, whose eye is upon them that fear thee to deliver their souls from death, in whose hands are the issues thereof; seeing thou hast thus long spared me, now accomplish thy mercy in me: be thou my God for ever, and my guide unto my end, and comfort in my end: now when my heart trembleth in me, & the terrors of death are fallen upon me give me the long expected fruits of my hopes proposed to me in thy word▪ O blessed Jesus, who art the death of death, now show thyself my Saviour: take from my afflicted soul the sting of death; assure me of victory: lose the pains, alloy the fear and sorrows, and sweeten the bitterness of death, until in my enjoying thy presence it be swallowed up in victory. O holy Saviour who hast had experience of all our miseries for sin, without sin, and hast admitted us to be baptised into the similitude of thy death and resurrection: let me now feel in my languishing soul, the power thereof: O Christ, whose humane soul (in thy passion for my redemption) was heavy to the death, now mercifully consider my infirmity who am going the way of all flesh: now give me an invincible faith in thee, against which the gates of hell may never prevail, now speak peace and comfort to my poor soul. Thou who powredst out thy soul to death for me, receive my wearied spirit to eternal life: let not this fearful passage be too bitter to me: be thou ever present with me in all my sufferings: O holy Ghost the comforter of all the elect, leave me not comfortless; let me be gathered to my fathers in peace: bring me to that life wherein thou hast promised to wipe away all tears from our eyes. where shall be no more death, sorrow, pain, nor any bitter effects of sin: Lord hear me: Lord who despisest not a broken and contrite heart have mercy upon me: Lord receive my petitions: and in the appointed hour, come Lord Jesus my Saviour and Redeemer, deliver me from this bondage of corruption: O Lord consider and do it: Lord come quickly: even so come LORD JESUS. AMEN. 1. TIM. 1. 17: Now unto the king eternal, immortal, invisible, the only wise God, he honour and glory for ever and ever● AMEN. FINIS. MARCH 23. 1649 In the perusing of this Treatise (entitled a Guide to the Holy City) I have found it every way so learned and judicious, sound and solid, pious, and profitable, that I approve it well worthy to be printed and published. John Downame. Lact. l. 1. c. 11. ●●c.