THE Method and Means TO A TRUE Spiritual Life: Consisting of Three Parts, agreeable to the Ancient Way.  
By the late Reverend Matthew Scrivener, Vicar of Haselingfield in Cambridge-shire.  
Cleared from Modern Abuses; and rendered more easy and practical.  
Feb. 1. 1688.  
Imprimatur.  
Jo. Battely.  
LONDON, Printed for James Knapton, at the Queen's head in St. Paul's Churchyard. 1688.   

TO THE READER.  
COnsidering with myself, and lamenting the many polemical or contentious Discourses about Religion, and that Christian, this unhappy Age hath produced, it might be feared that through the subtlety of the Old Serpent, such strifes may have the mortal event upon too many, of liking no Religion at all: To prevent or obviate so great an evil, I found myself inclined very much to treat of such a Subject as might, by God's blessing, conduce much as well to the obliging of men's minds to the Faith and fear of God in general, as to reconcile Christians one to another, rather than divide them farther, or increase Animosities between them.  
But I must confess a more special reason hereunto exciting me how insufficient soever I found myself to the worthy performance of so good work, was the consideration of some Persons of our Communion, I mean the established Religion in this Isle, who though shining with Piety and devotion towards God to the eclipsing of fantastic lights lately appearing; do keep up that temper of Spirit, to which our Saviour Christ hath affixed this Beatitude, Matth. 5. Blessed are they who hunger and thirst after righteousness, for they shall be satisfied. For as Gregory the Great hath it in an Homily on the Gospels; Herein differ the delights of the body, and the Soul, that bodily pleasures, while we have them not, enkindle in us a sore desire of them: but so soon as we devour them greedily, they turn to loathing through satiety: but on the contrary, spiritual pleasures are only loathed, when we have them not; and are so much the more thirsted after, by how much more they are received by the hungering Soul. And this kind of hunger, observing to increase in them, by conversing with spiritual Books wrote by others, I conceived my general Office, and particular Obligations to such Persons in a manner demanded of me an endeavour to gratify such religious Appetites. And hereupon I chose rather to publish mine own inability, than to frustrate the expectations of such Christian Spirits; intending hereby to divert them with a mean view and sense of heavenly things, which as Saint Paul speaks, Ephes. 1. 4. are the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.  
But it will appear by the Method I have here chosen and the manner of my proceeding in this Discourse, that it was not my principal, much less only, design to be useful to greater Persons, or sublimer Christians, but to the lowest and meanest of both Orders, I having laid my foundation so low as the weakest may rest on, and improve by, and so raise themselves by orderly gradations to a more considerable height. Which course I have taken not out of affectation of singularity, as some may conjecture who are either wholly ignorant that this is of very long standing in the Catholic Church, or do know that books of Devotion in our Mother-Tongue have very rarely, if at all, insisted on this Subject, or trodden the same path with me: and they of the Unreformed Church who have often treated of this matter, have very seldom handled all these parts of Piety together: but passing over lightly the Illuminative and Purgative parts of Religion, have ambitiously (to my apprehension) strove to abound and excel in the Unitive-Way, and their Mystical Theology, soaring very high, if not exorbitantly towards Heaven, and gaining to themselves and Church no small estimation for divine Contemplations, strange Notions and Language, as if they had themselves been wrapped up into the Third Heaven, as was Saint Paul, and were privileged to do what was denied him: viz. to utter those unspeakable words, which he tells us, 2 Corinth. 12. It is not lawful for any man to utter: and exalting Contemplations, to the undervaluing of operations and active life: under pretence that Marie, who sat still, not attending Christ being present, chose the better part; and Martha, the inferior, in serving of Christ: which notwithstanding it be so generally received and applauded by Scholastical as well as Mystical Doctors auntienter and later, seems to me to be no otherwise true, than as Mary represented the state of bliss hereafter, consisting altogether of Contemplation and Affection; and Martha, the state of a Christian in this Life, in which unactive Contemplation and barren in the work of the Lord is scarce laudable; and, as the Quietists are said to magnify it not tolerable; they amongst other notorious Errors charged upon them excluding divine Meditation from their contemplation, by too great niceness: though we ourselves have in this Treatise distinguished them as degrees consistent one with another, so far as they are Acts of the spiritual life we now live.  
For according to our present Subject; we first, not without good advice, consider simple Intelligence or knowledge of God, acquired by Illumination of the natural Man, whereby a Christian comes to a right belief of God, and a knowledge of himself, and a discerner in good measure of Spirits, and fallacious Visions, and Revelations.  
This being competently attained unto, disposes the Soul to right Reformation of itself, from the inveterate evils of sin corrupting and afflicting it, which is the Purgative way every true Christian should exercise himself in, until he hath purged out the Old Leaven, and cast out the Old Man, of which Saint Paul speaks, with the affections and Lusts.  
And because it suffices not to deny, and even to die unto worldly lusts (if this may be supposed) unless we also live the life of Christ, and be truly united unto God through him, and that by those proper helps and ascents prescribed by him, and in some manner by us described here, therefore do we proceed to the third State of a Christian, commonly called, the Unitive; wherein is to be found that true rest of the Soul promised by Christ: not so as to cease from a possibility of sinning, or suffering perturbations, as late Quietists are also reported wickedly to maintain, but so as to prefer God and Godliness above all things in the World; and by love of and delight in them to persevere immutably to perfect consummation in bliss hereafter.  
And having thus given thee, Christian Reader, a brief account and Prospect of my present Design, I commit myself to thy favourable acceptance, and commend thee to God, and to the word of his Grace which is able to build thee up, and to give thee an inheritance among all such as are Sanctified.   


The Sum of what is contained in the first Part.  

SECT. I. Previous advice concerning the necessity, reasonableness and usefulness of being truly Religious. Page 1  
SECT. II. A brief description of the Illuminative, Purgative, and unitive way of Religion. p. 9  
SECT. III. Of the necessity of Illumination: and of Faith, with its subordinate Graces especially conducing thereunto. p. 12  
SECT. iv That Faith and natural Reason improved is the only proper cause of Illumination, being taken for the things revealed, whereof some principal heads are here given. p. 20  
SECT. V Of the Grace and act of Faith leading to Illumination: and of the difficulties and means of believing. p. 40  
SECT. VI Of the gift and guidance of God's Spirit towards true Illumination: the abuse and true uses of it noted. And of the necessity of believing. p, 51  
SECT. VII. Of Illumination Reflexive, whereby the Christian Soul comes to the knowledge of its self in its Spiritual State. p. 63  
SECT. VIII. Of Revelations or Illuminations extraordinary by Spirits: and the discerning of them: with the use of such Revelations. p. 76    

The Second Part. Of the Purgative part of Religion.  

SECT. I. THAT Action and good Works must be added to true knowledge and Believing: And of the distinction of sins to be purged. Page 99  
SECT. II. Of the Office of Faith in purging the Soul from sinful defilements. p. 105  
SECT. III. That in purifying ourselves, principal regard is to be had to the purity of Faith: and of the affections of the Inward Man, not neglecting outward severities. p. 114  
SECT. iv Of the proper means and method of cleansing the Soul: And first, of Baptism. p. 124  
SECT. V Of the Grace and power of Repentance in cleansing the Soul. p. 129  
SECT. VI That this purgative Repentance must be general of all sins; and perpetual. p. 147  
SECT. VII. Of Self denial required to true Reformation, and that both of Understanding and Will. p. 156  
SECT. VIII. Of the custody and discipline to be had over the outward man; especially the Eyes, Ears, and Tongue. p. 174  
SECT. IX. Of outward moderation, and modesty to be used in abstinences, and Apparel. p. 189  
SECT. X. The connexion of what hath passed with what follows concerning the Seven Capital Sins. p. 201  
SECT. XI. Of Pride, the first deadly or Capital Sin. p. 203  
SECT. XII. Of Anger, a Second Capital Sin: its Concomitants, and Remedies. p. 219  
SECT. XIII. Of the deadly sin of Envy, its nature and Remedies. p. 233  
SECT. XIV. Of the Capital Sin, Covetousness. p. 244  
SECT. XV. Of Luxury, and Uncleanness. p. 254  
SECT. XVI. Of Gluttony, its sinfulness and Cure. p. 265  
SECT. XVII. Of slothfulness, the last Capital Sin. p. 277  
SECT. XVIII. The Conclusion of this Second Part; with some short advices relating to what hath been said therein. p. 288    

The Third Part. Treating of the Unitive Way of the devout Soul with God.  

SECT. I. Of the Nature of true Union with God, and of Mystical Theology: and of the Abuses and due Use thereof. p. 297  
SECT. II. That this Union consisteth chief in the true knowledge of God, and Love experimental and reciprocal. p. 304  
SECT. III. Of the excess of unitive Love of God, in Ecstasies and Raptures, with their abuses and uses noted. p. 309  
SECT. iv Of the Union of the Soul with God by Divine Contemplation and Meditation; with some instances of particular Subjects for this latter. p. 317  
SECT. V Of the Union we have with God in Prayer habitual and actual, as the proper matter of Worship. p. 328  
SECT. VI Of the defects incident to the Act of Praying, and their Remedies. p. 334  
SECT. VII. Of the due use of Public and Private Prayer. p. 342  
SECT. VIII. Of the several sorts of Prayer, viz. Sensible, Mental, Supramentall, extemporary, Form or fixed: as also of Singing of Psalms. p. 350  
SECT. IX. Of Union and Communion with God in the Holy Eucharist, or Lords Supper: to which certain instructions are premised p. 359  
SECT. X. Of the difficulties and dangers in receiving the Holy Communion, here discussed. p. 367  
SECT. XI. Other impediments and scruples observed against Communicating especially, with their proper Remedies. p. 378  
SECT. XII. A brief recapitulation of what hath been treated of before: with advices and directions concerning the interruption, and recovery of actual Communion with God; and of Consolations. p. 387     

THE Method and Means TO TRUE SPIRITUAL LIFE.  

The First Part Treating of Spiritual Illumination.  

SECT 1. Previous advice concerning the Necessity, Reasonableness and usefulness of being truly Religious.  
1. THERE being three principal Stages (as I may so speak) which every true Christian is to pass over in his travail towards that Sabbath of Blessedness hoped for hereafter, and aspired to, it may seem both very methodical and profitable to that great end, to prepare the way thither by clearing up the defaced Characters written by Gods own finger on the tables of Man's heart concerning the sense of God and Religion towards him, in general: that such a fundamental persuasion being well received, the edification in our most holy faith may be more firm, absolute, and better advanced.  
2. For what may we call Religion (speaking here more practically than artificially) but a thorough conviction of a Supreme Being and Power, able to save and destroy everlastingly; inferring a strong and just obligation, upon all creatures, especially Man, to pay the debt of veneration and obedience to that God from whom he received his present being, and to whom he owes his subsistence, and upon whom depends his future state of happiness or misery.  
3. But may it not here also be said, Who hath believed our report, and to whom hath the Arm of the Lord been revealed? too many obstinately refusing any better guidance or conduct of their Lives, but such as may favour their degenerous and dangerous humour of gratifying their sensual appetites, hurrying them to a liberty inconsistent with that whereby we are made free to God by Christ Jesus. For his service being perfect freedom', when we are dedicated to him in Baptism, we renounce the servitude, and turpitude of the world; and enter ourselves Apprentices to learn and do the will of God, by Religion, the Art of all Arts: God at the same time Indenting and Covenanting with Believers so faithfully serving him, when their times come out by death, in this world, to give them a more noble and  freedom, by making them Citizens in Jerusalem which is above, the Mother of us all; than which the heart of man can desire no greater or better event of all his labours and services in the world, nor so good, nor great remuneration.  
4. Who would not then sometimes retire into the chamber of his heart, and seriously consider these things? And who considering these things, would not apply himself to this so necessary, so divine and beneficial a work? shall we see so many Artists of this world strive to excel one another, not only for lucre sake, but esteem of men, in their several professions and trades, and shall we be cold, indifferent, and careless in this of Religion, the glory of all? How many have become poor, infamous, miserable, and perished finally merely for want of Religion better informing and governing them? And how many on the other side, hath Religion celebrated and immortalised, above all other arts, sciences, or heroic Feats in the world? How many pitiful persons in the eye of the world for birth, parts, education, possessions and the like, admired by the world, have outshined men even in this world, in true honour; whom yet the world has accounted most renowned and happy, and after this life have perpetuated their names longer, and propagated them farther than the wisest of the world's Philosophers, and the noblest Princes and Potentates thereof? And yet how few are there who contend so zealously for this, as the other?  
5. For what are all arts or sciences, or powers, or pleasures, or profits unsanctified, or unseasoned by Religion, but so many instruments of wickednesses, cousenages, and villainies? And what are all humane Societies and Polities but so many shops of injustice, deceits, and  rapine and spoil without Religion influencing the conscience and regulating the Actions of Men? For without this, no such Laws can be enacted which may secure either the persons of men from violence, or their properties from injuries. And the advantage that some irreligious persons make to themselves by contemning Religious Rules, tends directly to the ruin of the Common body, or innumerable particular persons. For one man having no sense or conscience of God and the fear due to him, corrupts wines and other drinks, with some benefit to himself, and great prejudice to the bodies of many more: others falsyfie stuffs, silks and , and deceive the wearer: others sergeant lawful money, contrary to the Standard; and bring damage to their neighbours, and often loss of life and goods to themselves. Others defraud in weights and measures; others emboldened by gainful success in unjust practices, cast off wholly the very vizor of Conscience and Religion, and with open face rob and spoil their neighbour, and in conclusion bring confusion to themselves.  
6. These are indeed lamentable consequences of an irreligious mind; but how much more to be lamented and avoided are the corruptions and wastes made upon the Inward man, by the want of Religion? How hereupon do as well monstrous as pernicious dogmes invade the understanding, and misled it into many idle, foolish, false, and absurd paradoxes? And these prevailing, how are the affections set at liberty to run into all manner of sensualities, and sophisticate the powers of the Soul; more criminal in the account of God, than corrupting the King's coin, or defacing maliciously his Image can be with men: more prejudicial to man himself than outward blindness of the eyes, mutilation of members, or lameness of limbs: as our Saviour teaches, when he tells us, it is better to go to heaven without a right eye or right hand, than having such iutegrity of bodily parts to be cast into hell, for want of true Religion. But because such as want Religion are least of all sensible of such remote and inevident evils preached against wanters of Religion, it may not be inconvenient to bring down the Appeal against them to their senses and outward observations, which may inform us what havoc irreligion makes upon men's persons and outward conditions, bringing their wits into suspicion of weakness; who to appear somebody in dogmatizing, are constrained to take up the opposing the received principles of Religion: an extraordinary subject drawing men's ears to listen after such a vain Philosopher; whom otherways no man would regard talking and walking according to the known Rules of sobriety, and piety, through the defects of reason, aiming at no greater glory, than those obscure and pitiful fellows of little or no place or power considerable, who to acquire somewhat of a name, provoke and set upon invincible Champions, or choose to perish by a Royal hand.  
7. And must not the portion of reason be very weak and low in him, who undertakes the oppugning that which so many before him have attempted without any other event than their own infamy and stupidity after a wilful opposing the once approved truth? For so impregnable is the Rock of Religion, that it could never be mastered considerably by any assaults; nor so far sunk or lost to the view and approbation of men, by the leaden weights of men's ratiocinations, but it buoyed itself up above all such enemies, and triumphed over them, while the names and memory of its adversaries rotten, and their own deeds contrary to Religion oppressed them in their vices, and confounded them. So that delighting not to know God, but holding the truth in unrighteousness, stupendous infatuations have seized upon many of their minds and disturbed their affections, that not only contrary to that they call Religion, but to that we and they both call Nature, they have corrupted and abused themselves, so that such things as they would not understand, in process of time they cannot; and those actions which seemed unreasonable and brutish once to themselves, become their supreme perfections, in which they glory, and perhaps perish.  
8. These mischiefs then foreseen; and the contrary benefits of Religion discerned and believed, put me upon the design of S. Paul, desiring men to suffer a word of Exhortation; that they would be reconciled to Reason, sometimes magnified by them in word, but not so often allowed of in practice; to God, and to Religion, and to Christ Jesus bringing salvation unto all men; whereby they can only be happy. And that they would not here expect demonstrations to compel them to come into the Faith, nor eloquence to persuade them, (not pretended to here) but the simplicity of the truth, and the power of Godliness, and the tranquillity of mind and conscience, no otherways to be attained; and the unspeakable happiness believed and expected hereafter, may suffice to awaken divers to inquire seriously, whether these things be so; as good Bereans; which will easily appear to every unprejudiced mind, under this great advantage above worldly doctrines, that none of these have so much as dared to promise so great future blessings in a world to come; nor have any made good such fair promises of present happiness in this world; which notwithstanding so many have been charmed with and unhappily trusted to, and been deluded by.  
9 But yet I would not be here so understood, as if I intended to insist upon the Principles of Christian Religion; but supposing that to be the truest, and most perfect; and also the Scriptures to be the word of Life, and of God, and Rule of Faith and holy worship, and Christ the true Messiah that was to come into the world, and that there shall be a resurrection of the just and unjust, yet I held it requisite speaking of Illumination, to instance in the principal heads of Christian Knowledge and Faith whereby Religion doth furnish the minds of believers, which either not at all are to be found in other books, or so uncertainly and obscurely as the full assurance of them must only be owing to such divine Revelations; Before we speak of which particularly, we shall, in the next place, give some account of the three main branches of our present Method.   

SECT. II. A brief description of the Illuminative, Purgative, and unitive way in Religion.  
1. THE seeds of Religion being sown in the heart by God himself, and some smaller and dimmer strictures cast into man by the same hand directing man to God, it is the duty of every one to improve the same by orderly progressions to the measure of the stature of Christ; as the Apostle speaks Ephes. 4. To this end Antiquity (not without competent grounds in Holy Scripture) hath pitched upon three more considerable states of a Christian, and ascents of the Soul towards God by Religion, though not absolute, yet necessary to Salvation. For Saint John's words, 1 Epist. 12, 13, 14. seem to tend to this, distinguishing little Children, Young Men and Old Men: or Beginners, Proficients, and Perfect, not so absolute as God may not find fault with, yet so as before man they may be irreprehensible, and allowable by God, according to the scantlings and infirmities of Flesh and Blood. And agreeable to this, Cassian in his Collations, with some others, have observed that Solomon wrote three Books: One for instruction and illumination in wisdom, which we commonly call the Book of Proverbs, initiating young beginners in the knowledge and fear of God, which is there called the beginning of Wisdom, and good understanding; laying the foundation to eternal Life. The other Book of Solomon called Ecclesiastes, represents to the eye and understanding the vanities of the world, and the pollutions of earthly joys, with a  dissuasion from the use of them, to the dishonour of God: which performed introduceth a man to the third and last degree of perfection in this world, contemplation of God and divine matters, whereby such a sensation of the divine goodness is so far wrought in the Soul, that it becometh united more entirely with God; which we call the unitive way: and seems to be figured out to us by that Song of Songs, called commonly solomon's. And this threefold Cord binding the Soul to God, seemeth to have some little insinuation made to us from the wisdom of the world, the Ancient Pythagoreans teaching three manner of ways of attaining happiness, Labour and Action about Virtue: Meditation conducting to Knowledge of God, and Love of God, which is the true conjunction of the Soul with God.  
2. Such concurrence then there being of divine and humane wisdom to justify such a partition of Religion, no wonder that the reputed Dionysius the Areopagite took hold of such an occasion given to him to commend this tripartite doctrine of the Illuminative, Purgative, and Unitive way of serving God; in which many have imitated him, and much; and perhaps too far advanced it. From whom I take the liberty so far to  as to make Illumination the foundation and first step to all regular ascent to Godward, as proceeding from that faith which is the foundation of all Christian graces. For by it, we come to have the eyes of our understanding opened, and judge ourselves, and purge ourselves, and fit ourselves for an higher and nearer conjunction with God, as will appear more fully hereafter.   

SECT. III. Of the necessity and use of Illumination: and of Faith with its subordinate graces, properly conducing thereunto.  
1. FAmous is the distinction of St. Paul of Theological Virtues into Faith, Hope, and Charity, as of them upon which all other Christian duties and virtues are founded and move towards that perfection compatible to believers in this life. Faith illuminating, Hope purging, and Charity or love of God uniting us unto God. For the natural man is blind and cannot see afar off, as St. Peter teaches us. And naturally we all lie polluted in our blood, and so naturally are aliens from God and unreconcilable by any other name or means but that of Christ Jesus, in whom to believe, is to know God and ourselves. For as the Wise man saith, Proverbs 19 2. That the soul should be without knowledge, is not good. Faith with Christians begetteth knowledge properly divine in Christians, being the light and eye both of the soul regenerate. So that, as it is not possible for the blind man to work any curious work without the use of his eyes, but every act tending that way, must be a fault and error (For how can it be expected that any man should sew well that cannot thread his needle) so they on whom the light of the Gospel shineth not, who are not enlightened. The first thing that God produced in creating the world was light; not that he absolutely needed it, but that the creatures did; and to intimate unto us the order of true Regeneration; that it must begin with Illumination. And therefore God who more immediately of old revealed himself to his chosen servants, did, in following ages set up and fix a light in his Church, the written word of God, which received by faith should become a constant Guide to our Feet and Lantern to our Paths, passing through this dark Vale towards the Mount and true City of God.  
2. For without this the Philosophers of this world professing themselves (as St. Paul speaks Rom, 1. 22.) wise, became fools: erring in the very first step and prime principle of divine knowledge; which teaches the only true God: they for their part, in groping after God, changing the glory of the incorcorruptible God into an Image made like unto corruptible man: as St. Paul also observeth, v. 23. which is much the same as to turn the image or very substance of man into God. But when it pleased God that the Daystar should arise in our hearts, as St. Peter speaks, which is Christ revealed to the world and minds of men: and when as St. Paul speaks 2 Corinth. 4. 6. God who commanded the light to shine out of darkness, shined in our hearts, to give us the light of the knowledge of God in the face of Jesus Christ, then did the shadows of darkness and ignorance flee away. Holy David having foretold of this, when he said, Psalm 36. In thy light shall we see light. So that as Christ saith of himself, He that gathereth not with me scattereth: in like manner may it truly be said, Whoso enlighteneth not with, by, and from him darkeneth: as it happened to those subtle and wise disputants, Jobs Friends, Job 38. who darkened counsel by words without knowledge.  
3. And too near do they approach to the like error, who darkening of late the doctrine of Faith and the use of it, imagine the strong persuasion they have of the goodness of God and Grace of Christ sufficient to the great end of light and salvation; and that the Instrument whereby they should work, is the work itself, to be performed by them, and such in which a man might acquiesce; as having fulfilled the whole Will of God; and thereupon entertain such a persuasion of himself, that infallibly he shall be saved, while he remains very deficient in the common and known duties of a true Christian: mistaking the true notion and office of Faith, which is not so much to teach us what we are ourselves, but what God is, and what is his Will, and what our duty is to him, and the effects of obedience, and holy life prescribed by him: So that justifying and saving faith, is Godliness in the power of it, and Godliness in the power, of which St. Paul speaks, is a Confluence of all Christian Graces and Virtues, the principal of which are reckoned up by St. Peter, where he counselleth, 2 Epist. 1, 5, 6. to Add to faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, Charity: And having profited so far as to be possessed of such Graces, to strive, as the same Apostle hath it, to abound in the same; which having competently attained unto, gives the best assurance of the good purpose of our heavenly Father, to give us the Kingdom promised to them that believe.  
4. But the presumptuous and preposterous faith whereby men are prone to fancy themselves into the highest favour of God, before they have passed through the discipline of Faith, which is laboursome and uneasy to Flesh, is that which leadeth men into blindness of mind, and perhaps perdition, in the midst of strong persuasions of the contrary, our Saviour Christ teaching us so much, where he saith, Luke 17. 7. Which of you having a servant ploughing or feeding cattle will say unto him by and by, when he is come from the field, Go and sit down to meat, And will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me, and afterward thou shalt eat and drink. Which teaches us, that it sufficeth not presently to take up our rest of assurance of our salvation by faith special, so soon as we are called home to God from the wide and wild conversation in the field of this world, but must yet farther attend the service God hath for us to do, and then to expect his farther favour of an eternal rest.  
5. And because, amongst various acceptations in holy Scripture of the word Faith, it is sometimes used for the Grace of faith, and sometimes for the works and fruits of faith, every prudent and pious Christian must be very careful that he puts not such a fallacy upon himself as to infer to himself the whole virtue of faith taken in its full latitude, upon some particular branch thereof found in him: crowding all duties of piety into one, and that rather a preparation unto true, religious life, than the principal part of it, such as knowing and believing, and the means thereunto tending, reading and hearing of God's holy word. For being well initiated in those necessary principles and helps of devotion, there so to stop, or in them to improve, that acts of faith, hope, and charity should be neglected, overthrows the whole design of faith itself: whereof no small part is to confess our sins, to repent hearty and thoroughly, to attend to good works, and acts of mercy, to bring forth fruits worthy of repentance: and not to think to commute with God; that when he requires private or public worship, we should think it as well and perhaps better, to read certain Chapters in the Bible, or to be present and hear a Sermon: and when God calls to perform good deeds of Charity in visiting the sick, and being at charges for the relief of the poor, to exceed in reading and praying, supposing such cheaper parts of splendid profession, will answer all obligations to God and our necessitous neighbour. Whereas it is one principal point of true Christian Illumination by faith, to understand what it teacheth us by the Apostle, saying, Coloss. 4. 12. Stand perfect and complete in all the will of God; to the effecting whereof Faith is ordained and given us by God, as a tool and Engine, not as the work itself.  
6. And therefore the ancient and more experienced Father we read of, handsomely and truly reproved the mistakes of three well inclined novices in the sounder part of Piety, when the First declaring the course of his Life, said with expectation of applause, I have got the Old and New Testament by heart. Then, said the Old man, thou hast poured out many words into the air: intending he should understand, that all that was to very small purpose without proportionable acts of holiness. And the Second said, I have wrote over all the Old and New Testament with mine own hand. Then (said the ancient Father,) thou hast filled thy windows with store of paper. And the third glorying that the grass grew on his hearth; implying how much cold and hunger he had suffered; was answered by the same person, Then hast thou driven away hospitality; intimating, that no man abounding in some good duties must persuade himself that he shall thereby make compensation for such defects in other graces wilfully neglected: being better informed from St. Paul that knowledge, and the Scriptures themselves were entrusted with us by God that the man of God may be perfect, and thoroughly furnished unto all Good works, 2 Tim. 3. 17. And as David's practice was, to have an eye to all God's commands, without exception, or limitation, Psal. 119. 6.  
7. Against this if it chances to be objected, (what vulgarly is said) that there is no perfection in this world: we may answer without great difficulty, That perfection there is in the Scriptures themselves, and Christian Religion above what is to be found in any other Authors, Sciences or Religions. There is a perfection of integrity or of parts, which St. Paul to Philemon ver. 6. calleth, Communication of faith becoming effectual by the acknowledging of every good thing, so that not one virtue or duty prescribed to a true Christian must be wanting to the true believer, however the degrees of those virtues may be, and generally are imperfect. And yet again, having in some degree been initiated into all Christian virtues, we are not there to rest as if we had already attained the end of Religion, but must prosecute those mean, yet good beginnings till we arrive to that pitch which God hath not revealed unto us, that he will accept to our justification and salvation; but only have a sound, firm, and comfortable Hope of the Favour of God, which some are pleased in these last ages, to call Faith justifying: But faith properly so called hath for its object truth, and that as relating to all men: but Hope hath for its object, Good; and that as pertaining to particular persons; of which nature is the persuasion we have of the foresaid Good as truly belonging unto us: and thereby, as St. John speaks, 1 Epist. 3. 19 We assure our hearts before him.   

SECT. iv That Faith, and not natural Reason improved, is the only proper Cause of Christian Illumination, being taken for the things revealed, whereof some principal Heads are here given.  
1. IT is a common and useful distinction of Faith by the Learned, not difficult to be understood by the unlearned, into the matter or articles of our Faith propounded to our assent by God himself in his Word; and the Gift and Grace of Faith enabling us to believe things so revealed, and necessary to our Salvation. It will be therefore very expedient for the better informing every plain and sincere capacity, to make some recital of those things our Faith Christian is founded upon, and which we are to believe, and that principally by Revelation: and not wholly to be silent herein any more than St. Luke was in writing his Gospel, Luke 1. 1. For as much as many have taken in hand to set forth in order those things which are most surely believed amongst us: because several forms and phrases may help towards the same sense and end of believing, and illumination.  
2. And here first of all is to be considered and believed the great Prerogative of Christian Religion above all other discoveries made to Man: when our Saviour Christ in St. Matthew saith, Ch. 11. v. 25. I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise, and revealed them to babes. Not that Christ maligned the knowledge of these things to others; but that he admired the privileges conferred by God upon his mean flock. And what these things are, and how, and to whom, revealed, St. Paul certifies us, 1 Corinth. 2. 6, 7, 8, saying, Howbeit we speak wisdom among them that are perfect, yet not the wisdom of this world which cometh to naught; but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory— For God hath revealed them by his Spirit. For the Spirit searcheth all things, even the deep things of God. Meaning hereby to teach us, that whatever knowledge man may attain to in the search of the mysteries of Nature, Revelation is absolutely necessary to the knowledge of the deep things of God's counsel and pleasure concerning his own Nature and Being, and our service of him, and salvation by him, discovery should be. made unto us, some other way than by our natural reason, darkened by our own apostasy and infatuations. So that the whole Bible may be called one entire book of divine Revelations: the Jew having received many things from God which were denied unto the Gentiles, and the Christian having received from God more clear dispensations and sublime than were granted unto the Jew, for he beheld things as in a glass darkly, but the other, face to face; that is, the very things themselves, and not the darker shadows, which were to flee away at the rising of the Sun of righteousness: which is by the Apostle called, the Mystery of Christ: which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit. Whereupon St. Peter, 1 Ep. 1. 5. tells us of God's Elect, that they are kept by the power of God through faith, unto Salvation, ready to be revealed in the last times: which last times were the same of which the Apostle to the Hebrews speaks, that in the last day's God hath spoken unto us by his Son: and those last days were the days of the Gospel revealing the mysteries of Godliness unto us: and not these last days fancied by some.  
3. Now, notwithstanding innumerable are the divine documents and notices extraordinarily delivered through the New Testament, and more especially there be a fair Catalogue given us Heb. 11. of the singular virtues and uses of Faith in revealing divine things, yet because we now speak chief to babes in Christ, or St. John's Little children, it may not be amiss to assist the weaker, without offence of the stronger, in giving some special instances whereby the knowledge of a green Christian is either actually improved, or improveable to a greater degree than can readily be found in aliens from Christ.  
4. There have been, in former years, some leading men in the Reformation and learned, who have collected ten several and considerable grounds in which all Religions concur, and this was the ingenious contrivance of Bibliander: since which, divers with tolerable design, but I fear with no good event at all, but rather the contrary, have in these very late years, written about Natural Religion, and the Reasonableness of Christian Faith manifested by natural Light: hoping it may be, to beget a better opinion in many rank Rationalists, of Christian Religion; but perhaps they considered not what evil consequence follows from hence, viz. that the very first principle of our Christian faith is hereby weakened, and more slighted; as judged from hence, not to be so necessary as commonly is received. For Revelations divine, and that these writings we call Scriptures, are divinely revealed, is the most fundamental part of our Religion: which to make credible by sundry Topics of reason, have been always the practice of the Ancients, as it is still of the modern, not illaudable: but to offer demonstrations, and those such upon which they would constrain belief of that first principle, is to cause the whole fabric of Christian faith to rest on that tottering and unstable foundation; and of divine, to dilute our faith into humane persuasion; all superior articles of our faith having no stronger stay than such a bottom will allow them.  
5. And I must confess, for my part, I am so far from being pleased with the pretended Golden say of Pythagoras, or the divine sentences of Plato, Seneca, and especially that moderner vapourer, or rather vapour itself, Hierocles, and such as Eunapius presents unto us, that they rather turn my stomach at their emulation of Christian perfection, thereby to lessen the value of Christian Religion itself, than draw me to affecting or admiring them. For St. Paul 2 Corinth. 1. 14. tells us, 'tis By faith we stand: and again, that our faith itself should not stand in the wisdom of men but in the power of God. And it will be found by experience, that humane reason thus coming officiously to the aid of divine Faith, unable to satisfy the doubting mind about the doctrine proper to Faith, will in the end, prove so saucy and domineering as to give law to faith, and like Ivy which clings to the tree for a subsistence, will weaken it and suck out the heart of it, in time. Herein therefore consisteth the very soul, or (as scholastical men speak) the very formal reason of Christian faith illuminating otherwise than the humane Lights of this world, that we believe what we have not seen by sense, nor learned by experience, viz. That the Scriptures we now are possessed of, are the Revelations which God hath given us for our instruction and direction in the knowledge of him, and holy conversation before him and the world.  
6. Now from this foundation laid, this principle granted, this fountain of all spiritual wisdom and understanding opened, do issue all particular branches of our faith illuminating us: some few of which articles reduced into the three eminent Creeds of all Christian Churches, viz. The Apostolical, the Nicene and Athanasian, which may yet be more plainly and vulgarly thus ordered, to easy capacities.  
1. First that there is a God: and this God but one in nature and substance; of an infinite, eternal, immutable Being; and there is, or can possibly be no more; number herein destroying all perfection proper to the divine Being: which article, though some of the wise Naturalists did give their cold assent unto, yet scarce ever so, but they tolerated such opinions and religions of others as maintained the contrary; feeling rather, as the Apostles phrase is, after God, than finding him, or holding him fast by such a strong faith as Christians are and must be endued with: knowing assuredly, that Religion, and our Salvation receive by no one superstition, so deadly a blow, and destructive to all sound Christianity, as to err about this first principle, by acknowledging directly or indirectly, more than one God: that is, either in the Proposition, professing more than one, (which totally subverts Christianity) or in Practice, worshipping that for God which is not God, though under a strong persuasion, that what we worship is that one true God; and though in mind and intention we design to worship only the true God. For such a fact upon involuntary error (and all error is said by wise men to be involuntary) may mitigate the offence before God and man, but it cannot at all change the thing itself; making that to be no idolatry which is Idolatry; or that no heresy which is heresy in itself, but only by certain circumstance may alleviate (and yet we know not how little or much) the crime of the offender: which crime is in itself directly damnable, and so by the doctrine of our Christian faith to be reputed, and even with the loss of our lives to be avoided.  
2. And the same faith likewise teacheth us, as necessary to salvation, to believe aright of the several and distinct ways of the subsistence of the Deity in the Trinity of the persons: which we commonly call, Father, Son, and Holy Ghost; which, as we must believe to be three, and not one Person, so must we believe to be one in nature and substance, and not three: so that the Father begetteth the Son, and is not begotten of any: and the Son is begotten of the Father by an Eternal and incorrupt generation, not to be paralleled in any other productions, though dimly represented unto us. And the Holy Ghost proceedeth from the Father and the Son; by such a divine emanation as is not imitable by any created procession. And in this article of our Faith, Christians being wholly destitute of all natural assistance to believe, the whole must redound to the power and pleasure of God revealing these things, and rendering them credible, our faith upon that ground receiving them.  
3. And a third point of our Faith proceedeth to reunite, as it were, in our minds and persuasions, those persons we acknowledge to stand so distinguished by their intrinsical Relations mentioned, in their outward operations, such as are acts of Creation, Preservation and Governing, by a most wise and just providence, all things which are in this visible world, and in that or those worlds which are to us invisible, called Celestial.  
4. And hence it is that, by the same faith, we are taught more expressly and particularly, that the One God, Father, Son and Holy Ghost gave a being to all the world, and out of nothing, produced what we see, and what we understand, and more than we can behold and apprehend; determining that knotty controversy which the Philosophers could make no work with, concerning the Creation of the world, which some would have never to have been, but subsisting from eternity of itself: and not only so, but we understand by divine Revelation and Illumination, how the world was made: and that not by the contriving of the brain, or a model laid before the eyes, or by the labour of the hand, the sweat of the face, and tedious, but necessary toil of many days, years, or ages; but by the lightest and easiest way we could possibly understand any thing to be wrought; For thus we read Heb. 11. 2. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear: And so we read Psalm 33. 6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth: And yet not so by the word or mouth of God, as that any such part is to be admitted in God, or that properly God so spoke vocally, (For to what, or whom should God speak so, when there was no body, yea nothing to hear) but it was a mere, simple, pure velleity, or willing of him, so effectual as to produce the Universe, without the labour of his hands, or of any other Agent or Instrument under him, as some have vainly imagined, contrary to our divine Faith. For by the same power that God could create a worm, he could create an Elephant, and with the same ease that he could create a Mite, he might create the hugest Monster that ever the earth bare; yea, the earth itself: and that without delays; or distances of times; though, to show his liberty and not necessity of working, and to teach us advisedness in all our Actions of importance, he vouchsafed to distribute his acts into several orders, and spaces of duration, called Days. For (as 'tis said) in six days the Lord made heaven and earth, and all that is therein, etc.  
5. And from this general working or acting of God, we are lead to an higher degree more nearly concerning ourselves. For it must necessarily follow from hence, that, as the Psalmist affirmeth, He hath made us, and not we ourselves, Psalm 95. And that as he made all things very good; so the more noble in rank such things were, the more perfect and unblameable they must needs be, as they came out of God's hands. For God doth not work or proceed after the manner of nature from imperfect to perfect, as all natural productions are ill form and defective at first, and in tract of time arise to their ordained perfection: but God made all things, and especially Man, at once; most perfect, both as to inward endowments and outward form, stature, and parts: so that nothing was wanting either to the ornament of his mind, or the perfection of his body, Crowning both with holiness and happiness immortal: wherein his own Image and likeness principally consisted; adding unto them here in this life, power and dominion under him over all earthly things.  
6, Furhermore the same faith teacheth us the Original of the soul or spirit of man, which was variously canvased by the wise men of this world, without resolution satisfactory, and that he, and not natural generation was the true cause thereof, and that Christ and his Father worketh hitherto, and he worketh, John 5. 17.  
7. Seventhly, we learn from holy Writ, concerning the government of the World, that God leadeth not such a sedentary and careless life as some Philosophers imagined, after the manner of many Great Men, who build fair and stately Houses and furnish them richly, but so leave them to fall to decay, and the things therein to be lost and spoiled, neither doth he trouble his head or vex his heart (as some men do) about the management of their Houses and Lands, but by a mean way of sufficient protection and providence, disposes all things, even Good and Evil, so wisely and harmoniously, that no molestation is given to himself, nor any damage to the Universe itself, though innumerable changes are constantly wrought to the detriment of some particulars there, and the like advantage to other things not before noted. So that what, for its time, lay hid and contemptible, is raised, as it were, out of the dust, and exalted to greatness and splendour; and for a season having so continued, by the same all-disposing hand relapses into its ancient obscurity, and this by a perpetual vicissitude which some times an Age or two declareth; some times, not many Centuries of years. And by the same Faith we according to St. Peter's Doctrine, 2 Ep. 3. 7. understand that as the heavens and earth were form and stood out of the waters, so the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgement.  
8. By Faith likewise we know that the fine and admirable Masterpiece of God himself, Man, created in the foresaid perfection, and being in great honour and happiness, through his own folly (as did the Angels before him) fell from his steadfastness into blindesse, poverty, and general misery of body and mind: contracting thereby disorder of affections inward, and diseases and death outward, the seeds of all which he transmitted to his posterity, and is that Original sin all are infected and infested with. This the Learning of this world could hardly, or not at all instruct us in, but is the office of our faith to inform us: From whence also we can only give account of the many and strange exorbitances of our mind, and the several infirmities, distempers, and pains of our body before our reason comes to that ripeness as to entitle us to the guilt of erroneous actions, or free election of Good and Evil.  
9 Neither could humane learning or books of the greatest Philosophers inform us, how, tied and bound in the chain of our sins, and fallen into the depth of common destruction, we should recover our losses, and repair our breaches; neither could we ourselves devise any more than we could really desire to evade the evils we were surrounded with: But that light from above which enlighteneth every man that cometh into the world, showeth that God out of the Abyss of his Counsels and freeness of his Grace and Love towards Mankind, first determined the redemption of him, and when the fullness of time was come, actually sent his Son into the world in the likeness of sinful flesh, to condemn sin in the flesh, Rom. 8. 3. Galat. 4. 4.  
10. And this Salvation was ratified to man, soon after his fall; God entering then into a new Covenant with man to the re-enstating him into his favour, and restoring him to the blessed hopes of salvation eternal, upon Evangelicall faith, and obedience answerable thereunto. And that these terms of this Covenant may, as well as aught, be performed on man's part, though not upon his own strength, is a material point of our faith, and a prime motive to our obedience. For were it not, that man bounden thus to God, might come up to that degree of perfection, as to be judged by God to have performed what is necessary to obtaining the promises made by God, no wise man would trouble himself to begin such an impossible work; and no faithful man or true believer could be sure of his salvation, as is often taught we may and aught to be: but rather every man may be sure of his damnation, knowing that he can in no ways do that upon which his salvation depends.  
11. Furthermore, It is necessary to salvation (as the Athanasian Creed tells us) that we believe rightly the Incarnation of out Lord Jesus Christ; who by taking flesh of the Virgin Mary his Mother, unto the divine nature, became an apt and sufficient Mediator between God and Man; and administrator of the New Covenant made between God and Man.  
12. And this administration was wrought two ways principally: First, by the divine doctrine and knowledge revealed unto the world, delivered by himself, and his elect servants to that end inspired extraordinarily; and contained in the several Books of the New Testament. Secondly, by his Passion and death upon the Cross, as a Lamb of God offered for the sins of the whole world, in which God rested satisfied, and became appeased; and Believers had access to the throne of Grace, and became accepted in the beloved.  
13. But to the effectual application of so glorious a benefit as this, is somewhat more required of all true Believers than a Faith passive; it being necessary that first we should use the means ordained by God to that great end, before we can have any sound hope of attaining the same. And supposing faith preceding, the sum of what remains and to which other duties may be reduced, may be three fold.  
1. The use of the Sacrament of Baptism, instituted as a laver of regeneration, and a form of initiation into the Covenant, without which we are of the number of Infidels, and aliens from the Common wealth of Israel, and without hope of salvation, and in our sins, and natural blindness, which hereby was so cured that the newly baptised were said in Scripture to be illuminated or enlightened, Heb. 6. 4. Hebr. 10. 32.  
2. And unto this comes in, as an Auxiliary improving and perfecting the low beginnings of those once initiated, to an high degree of holiness and comfort, The Sacrament of the Lords Supper ordained by Christ to the ratification of our Covenant entered into with God, and the memory of Christ's passion and death upon the Cross for us, and our being more strictly and intimately united to Christ; as shall hereafter be more fully declared.  
3. A third most necessary and effectual means of applying Christ's merits to us, is that excellent gift of God, as the Scripture terms it, Acts 5. 31. Acts 11. 18. Repentance, of which (with the concomitants of it likewise) we may speak farther hereafter.  
14. Of the Resurrection likewise of the body, and the reuniting of the soul unto it: and upon such restauration, the receiving of the proper reward of Good and Evil done now in the body, is another article of our faith not demonstrable by the wisdom of this world, but discerned by Revelation.  
15. To this likewise appertains the knowledge which Faith teacheth us of the Second coming of Christ in glory and Justice, to be the Great Judge of Quick and Dead; bringing his reward with him: so that they who have done good shall go into life eternal, and they that have done evil, into everlasting fire.  
16. Lastly, as the nerve and bond of our Faith, we are by God's Holy Word taught assuredly; that God hath two Cities or Societies in this world of his own Constitution, and not framed by the will or power of Man. The one is that Civil Government, wherein God hath set his Delegates to maintain order and unity, by the due administration of Justice: to whom men are to be subject, as the Ministers of God, sent to those ends. The other is the Church of Christ, or company of true Believers, of whom Christ is the supreme Head: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying itself in love, Ephes. 4. 16. And it being impossible that Faith itself should subsist long, the Church being dissolved; and it not being possible the Church should not be dissolved, where there is no order of Superior and Inferior; nor possible that such order should be preserved without subjection and obedience, the Catholic Church is to be believed to be holy, and obeyed as our Guide and Governor, and so is every particular Church managed by lawfully succeeding Pastors, to be reverenced and obeyed: until such time that they, or it be convicted of some gross error, and defection from Christ; and not only till all exceptions made against them be resolved to our minds. So that enviously and proudly to oppose that Hierarchy instituted by Christ, or the precepts delivered by them for the conservation of the Body in faith and worship of God, is to resist God and not man, and to make themselves obnoxious for officiousness without authority received of God, to shame and perdition.  
5. And this Abstract of knowledge given us by God in his Revealed Word, I held very requisite to premise, as the grounds of our Christian faith, and as so many instances of his singular favour to his Elect ones, in discovering unto them such mysteries as the Princes of this world were and are ignorant of: and we might walk worthy of such light given us. And to these of a speculative nature might we add those of the practical order; whereby God doth teach us above the doctrines of men, not only not to commit such things which are dishonest, unjust, unreasonable, filthy, and the like, but not so much as to desire them: and that inward concupiscence of evil is a sin condemned by God, however tolerated by humane Laws; either because they do not actually break the peace of the Commonwealth, or because such close iniquities cannot come under the cognizance of humane judicature: But God searcheth the heart, and tryeth the reins, and judges the inward motions of the soul, as our faith tells us: The sum of which knowledge is given us by St. Paul, Rom. 7. 7. when, as learned as he was, he tells us, I had not known lust, except the Law had said, Thou shalt not covet. So that from hence we may discern the truth of what David saith, Psal. 19 7. The Law of the Lord is perfect converting the soul; The Testimony of the Lord is sure making wise the simple: And again, v. 8. The Commandment of the Lord is pure enlightening the eyes. And what David saith there and elsewhere, Solomon in his Book of Proverbs more fully confirmeth, and especially in the first Chapter; as in the beginning giving us the Subject of the ensuing Treatise, To know wisdom and instruction. To perceive words of understanding, to receive the instruction of wisdom, justice, and judgement and equity. To give subtlety to the simple, to the young man knowledge and discretion. So foolish are they and ignorant, who out of mistaken greatness and Gallantry, and presumption of knowledge falsely so called, are prone to despise the Revelations of Almighty God, and establish their own imaginations, serviceable to their Lusts and scandalous manners; falling thereby under the just censure of the wisest of Men, Prov. 1. 7. Fools despise wisdom and instruction: the reason whereof is, because it is their enemy, in the unrighteous and unreasonable courses they choose to themselves: verifying what our Saviour Christ saith, John 9 41. of the haughty Pharisees, If ye were blind, (i. e. through unaffected and involuntary ignorance) ye should have no sin, but now ye say, We see; therefore your sin remaineth.   

SECT. V Of the Grace and Act of Faith leading to Illumination: and of the difficulties and means of believing.  
1. NOW we proceed to the second sense of Faith, mentioned before; and that is, the Grace or Gift, or both, by which we believe: or the next disposition of the mind towards Illumination. For as it is in nature, so likewise is it in the case of Religion. To him that is naturally blind and discerneth nothing, exterior objects are in themselves as visible, as they are to him who hath the perfect use of his eyes, and seethe all things duly offered to his sight; but the indisposition of the organ hindereth the exercise of the same. So we find that what is presented alike to all men's understanding and faith, hath not the like effect upon men to apprehend or believe what is spiritually discerned.  
2. One reason whereof may well be that which our Catechism, directed by God's holy Word, assures us of; viz. that we were borne in sin; of which state, blindness is a principal part. So that as it seemed an incredible thing to the Jews, John the 9th. that Christ should open the eyes of him that was borne blind; may it seem one of the greatest difficulties to us, that being so naturally ignorant and averse to spiritual things, we should be cured of so great a malady. But the resolution of this doubt is given us by Christ himself, in the same Chapter, v. 39 saying, For judgement am I come into this world, that they who see not, might see: and that they who see, might be blind. Christ therefore calleth himself the light of the world, John 5. 8. yea, and more than so, John 1. 9 according to the testimony given of him by John the Baptist, He was the true light that lighteth every man that cometh into the world: that is, all men that come into the world, and are enlightened, by him only they are enlightened.  
3. And when it so falls out, that men are not the better for the light offered to them and shining before them, a reason thereof is to be fetched from themselves,, and the depravation of their own will, and obstinacy and obdurateness in their natural state, according to Christ's own judgement of the world, John 5. v. 40. Ye will not come unto me, that ye might have life. So that as it is written by Sulpitius Severus in the life of St. Martin, that being endued with a marvellous gift or faculty of curing sick and impotent persons, The blind, and lame, and decrepit, who got their living by begging, were afraid of him and would not come near him, lest being cured of such their defects and impotencies, they should lose their livelihood. In like manner, many getting a miserable and beggarly livelihood by serving and complying with the world, and so being blind and crippled in an heavenly sense, refuse that light, and life, and renovation which Christ bringeth with him. An instance whereof we have in the ministry of St. Paul, preaching to the Athenians prepossessed and captivated with worldly wisdom, and thereupon saying; Thou bringest strange things to our ears: In their judgements more strange than true. And though it be Mannah itself, and that dropped down from heaven, for their edification and comfort; men, out of their scepticalnesse and curiosity, will question it, and perhaps in time, loathe it; as the Israelites that bread from heaven: there being generally too little agreement between the notions of half-sighted natural reason, and delectations of our senses natural, and the divine Revelations, and more spiritual prescriptions given us by Religion: though natural reason not counterfeited nor corrupted by base alleys of vicious men, may pass also as Gods true coin. But that pure Gold it is not, which the Holy Ghost counselleth us to buy, Revel. 3, 18. that we may be rich, and wherewith we may get white raiment, that we may be clothed; that the shame of our nakedness do not appear; and get that eyesalve, that we may see; which is the word of God. For the knowledge or illumination which we have from thence, and that which we have from the Holy Spirit, differ not otherwise than that money a man carries about him, or that which the Tradesman hath present in his Bank, and that which he hath in his Books, which must put him sometimes to trouble to fetch in. The manner of which fetching in is by the Holy Spirit also, opening the heart that we may, (as the Disciples going to Emaus, after Christ's Resurrection) understand the Scriptures: until which time that will be found too true which the Prophet Hosea, Cap. 8. 12. complains of in God's behalf, I have written to him the great things of my Law, but they were counted as a strange thing.  
4. But if we should inquire faithfully into the grounds of such incredulity, and prejudice against Religion; we may find them too often in the corrupt manners of men, influencing the understanding with mistakes and gross errors: which yet some to cover with show of greatest candour in judging, and ingenuity, have wished they could believe the things Christianity requires of them. But if reality and common integrity be not also laid aside here, how easy a thing is it to reconcile them to the truth? For does not their own prime reason, and of all civilised People tell them that nothing truly humane is more natural to Man than to be of some Religion? And yet if they be men but of indifferent reading and observation, they shall find that there is no Religion, nor ever like to be, all whose Principles are obvious to all competent understandings: And so consequently, that men, to avoid the barbarity of Atheism, must believe more than nature can compel them unto, by her philosophical demonstrations; or fall into an absurdity little inferior to Atheism, That every man should frame his own Religion, and be so far religious as he thinks fit, and no farther; and which must necessarily follow, call his freak, and humour, his reason and judgement. So that it is scarce so true that a man cannot believe the mysteries of Religion, as that he will not: and he will not, because he dares not, for fear of the worst. Or let it be that he cannot, when St. Paul (if he be but so far believed) saith of some, 2 Corinth. 4. 4. The God of this world (who that is I suppose is well known) hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ who is the image of God, should shine unto them: vain and vicious men having by their presumed wit, and evil lives, tempted evil Spirits themselves, and drawn them to be accessaries to their infatuations. For as every good and perfect gift cometh from above, from the Father of lights, as St. James tells us, Chap. 1. 17. So doth every notorious error and wickedness proceed from the Prince of darkness, who ruleth in the Childerens of Disobedience, they being called children of Disobedience in Scripture, who obey not the Gospel, nor believe it reasonably propounded.  
5. But it may seem strange and worth our wondering; How the same effect of blindness of mind, should be ascribed to God; and also to the Devil, in Scripture: as John 12. 4. speaking of God out of the Prophet Isaias, He hath blinded their eyes and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, etc. This is in truth a Scholastical difficulty, which belongs to another place; to which I may refer it: but here I would have it observed, that as Judges or Princes are said to put Malefactors to death when they do it not themselves, but deliver them over to the Executioner, whose office it is; so God, upon just provocation, delivering great Sinners to the Devil, may be said to be a cause of their hardness and blindness, when it is caused directly by Satan only, and themselves. But the true light of Faith, and life of Grace doth most properly appertain to God: as it is said, 2 Corinth. 4. 7. By grace ye are saved through faith, it is the gift of God. The reason whereof is, That the excellency of the power may be of God and not of us. And this key of knowledge, which is also of the Kingdom of God did Christ deliver to his Apostles: by virtue of which, God assisting, Lydia's heart was opened: as we read, Acts 16. 14. And so necessary is the assistance of God in this case, that he seems to keep this key by his own side, and not at all times to lend it to his Ministers; no not the Apostles. Nor did Christ himself, (who as God had the command of men's minds) always succeed in his teaching and exhortation, but, by I know not what deep providence, suffered his labours to be frustrated by the incredulity of men. But this, we may say, falls out, by divine dispensation, that God may be all in all, in the beginning, continuing, and consummation of every good work: and to repel that spirit of presumption, whereby too prosperous Labourers in God's Harvest or Vineyard might be prone to attribute much more to themselves, than comes to their share.  
6. For this reason God sends such tempestuous and dark weather at Sea to the skilful Navigatour, that he shall not be able readily to know or say where he is, till the restored calm Light better informs him: And sends Shipwrecks sometimes to the subtle Merchant, that he may understand better who it is that gives skill and strength to get Riches: And diappointeth the hopes of the understanding and painful Husbandman. And as the Prophet Isaiah, Chap. 44. maketh diviners mad, and turneth wise men backward, and maketh their knowledge foolish, teaching them all, and us too, and that in all senses, more perfectly that necessary lesson of humility, Deuteronomy 8. 18. Thou shalt remember the Lord thy God. For it is he that giveth thee power to get wealth, etc. And as it is with the riches of this world, it is with the riches of the world to come, or being rich towards God, as the Scripture speaks, Luke 12. 21. For undoubtedly, God may, and doth apparently deny the ordinary means of Salvation, sound knowledge, and holy faith in him, and of divine mysteries to some. To others he grants to be initiated, and to have some knowledge of the saving truth; who there stop and proceed no farther, as tender plants rising out of the earth whither, and perish for want of the blessings of heaven falling on them; without which they can proceed no farther towards perfection: and some proceed farther, and promise fair, and for the same reason attain not to the intended end.  
7. But nothing of this nature can reasonably be taken into an Apology or defence of the unprofitable servant, whom God hath delivered such talents and means unto, that in themselves tend unto such progressions and consummations as are saving and beatifical. But admit thou art becalmed, and canst make no way, through want of divine aspirations and influence; How canst thou? how darest thou impute this cessation and oscitancie of thine, in not doing the known Will of God, unto an unknown cause, or rather, a not cause of doing: which whether it is so, as thou imaginest, or givest out at least that thou imaginest, when thy heart contradicteth thy tongue, thou knowest not. For who can say, that God denies him the inward power and means of Salvation; that is of effectual Grace, to whom he giveth the outward means of Illumination, Faith, and Salvation? Whatsoever may be wanting in the abstruse counsel and dispensations internal of God, and known to him, cannot be so known to a man without divine Revelations. It is an uncharitable and rash act in any man, directly to charge his Neighbour with denying him his due, or taking away his goods from him, when he can prove nothing against him: and much more injust it is and impious, for a man to say directly, that God denies him grace, or doth harden his heart, so that Rules, and exhortations and sufficient reasons of becoming faithful, righteous, and holy before God and man, are of no effect upon him.  
8. It is not so much pardonable as commendable in all Good Christians, to be sensible of their natural insufficiency and infirmity to do any good act, St. Paul having taught us, 2 Corinth. 3. v. 5. That we are not able to think any thing as of ourselves, but our sufficiency is of God. But do not the very next words, as well as the latter part of that argument, plainly tell us, that God hath a sufficiency for us, and God doth make us able Ministers of his Will? And doth not St. James tell us, that every good and perfect gift cometh down from the Father of lights? James 1. 17. And doth not our Saviour Christ direct us how we should fill ourselves from that Fountain, when he saith, Matth. 7. 11. If ye being evil know how to give good gifts unto your Children, how much more should your Father, which is in heaven, give you good things, that ask him? And this good thing is the best and fullest of all good things, being interpreted in St. Luke's Gospel, Chap. 11. 13. to be the Holy Spirit itself, the fountain of all Grace, which he giveth to them that ask him. The Querie then must needs be made to ourselves, whether, upon sense of our infirmities and defects, we ever did, and that as we ought, invoke Almighty God, implore the gift of his Spirit, and its concurrence: and whether we ever submitted to its Dictates and directions, to that power God hath given us. For to do this, as well as believe that, we have an excellent precedent from the wise Man; Wisdom 8. v. 21. Nevertheless I perceived I could not otherwise obtain her (i. e. True Wisdom, comprehending all intellectual graces) except God gave her me, (and that was a point of Wisdom also, to know whose gift she was) I prayed unto the Lord, and besought him, and with my whole heart I said, O God of my Fathers and Lord of mercy, etc. Which prayer for that illuminating gift and Grace so necessary, might not very unfitly be transcribed hither, and used by all true lovers of light rather than darkness; at least until the Daystar shall arise in their hearts: according to which, true Believers may shape their course more steadily towards Heaven; but I eat prolixnesse.   

SECT. VI Of the Gift and guidance of God's Spirit towards true Illumination. The abuse and true use of the same, and necessity of Believing.  
1. BUT the use or act of the grace of Faith resteth not here, but is wonderfully assistant to the natural understanding in discerning the mind of God revealed unto us in his Word. For as the discreet and diligent Master doth not only set his Scholar, whom he teacheth to write, an exact and fair Copy to imitate and follow, but also guides his hand in the making the Letters and joining them together, according to their true shape and order; in like manner doth he, whose Chair is in heaven, teaching the hearts, as his Instruments and Officers do the ears and eyes of men below, to understand, receive, believe and act according to the Rule and scope prescribed. For man naturally is apt to believe those things only which his Reason assures him of, but his reason (how acute soever) cannot demonstrate the Scriptures to be the Word of God, which we believe and must believe to be so, if we would be accounted good Christians: And having the Scriptures in that esteem, we cannot, out of our promptitude and acuteness of wit, discern clearly and readily many useful things therein contained, without the direction of that great Author, the Blessed Spirit, principal in the composing them. For 'tis truly said, The Scriptures must be understood by the Spirit that indicted them. According therefore to the gifts and grace given unto Me, do they understand the mysteries of Faith, Rom. 12. 6. And to every man is given grace according to the measure of Christ, Ephes. 4. 7. whereby that light revealed shineth unto the true Believer, as out of a dark place. So that Christ continueth his wont method to reveal such things to the ignorant and Babes, which is commonly denied to the wise, noble and Great ones in the world: until such time as the simple and unlearned shall proceed so far as to forget whence themselves derive that understanding they have; for then suddenly it degenerates into folly: and men priding themselves, and transgressing the limits of modesty, humility, and subjection, to which they are called, become insolent, and contumacious towards them that are over them in the Lord. For scarce can it be imagined, that God, like the foolish workman, should pull down with one hand, what he buildeth with another: or, as the wise Man saith, Ecclesiasticus 15. 20. give any man licence to sin: which he should do, if he allowed fruitful Hagar to contemn her Mistress Sarah, not losing her dominion for want of what was given (and that by God himself) to Hagar. And it is but too common to all presumers of gifts exempting themselves from the ordinary method of Commander and Soldier, Leader and Follower, Teacher and Scholar, what was mutinously uttered and murmuringly against Moses by Mirian and Aaron, Hath the Lord indeed spoken only by Moses? hath he not also spoken by us? Numbers 12. 2. Revelations may be, and are given unto men, but not to such as are the worse for them; nor to them through whom the Church of God fares the worse. But most probably such egregious abilities are given by the subtle and Evil Spirit, who, if men that are evil may give Good gifts unto their Children as Christ implieth, Matth. 7. 11. may also do the same to his Children: Children of pride of mind, and disobedience of life, being of the same nature and complexion with himself.  
2. S. Paul therefore says, 1 Cor. 12. 7. The Spirit (that is, the truly divine) is given to every man to profit withal. And this profit is manifestly the profiting of the whole body of the Church of Christ; the advancing of that, and the thriving in Faith and Charity. So that whatever knowledge (as singular and admirable as it may seem to  Christians, who cannot see afar off) may be pretended prejudicial to the Body of Christ largely taken, and to the glory of God in general, but swelling the minds of some particular persons, is far from an edifying faith, or knowledge, whatever specious effect may be offered to the world thereby, causing admiration.  
3. But notwithstanding such frequent mistakes, scandalous to the prudent, as ensnaring to the simple, such a Faith there is, and such an inward Light many times is given and added by God unto the natural perspicacity of man, that the effect is wonderful upon the mind and life of the simple, above the Learned. For the natural man believes because he knows; but the truly spiritual knows because he believes: and his belief is directed by a superior power; agreeably to that saying of the Ancient, supposed to be in the Prophet Isaiah: Unless ye believe ye shall not understand. For seeing a promptitude and preparedness in the mind to receive all impresses from him without dispute, or suspicions of error, he will not suffer such honest and devout simplicity to want his influence disposing thereunto: so that there should be no room or ground left for the faith of God to stand on the wisdom of men, and subtle ratiocinations of sophistical heads. For many are the Mysteries of faith, not intelligible, and yet Credible divinely: which may be compared to well composed and well performed Music; which, as the common observation teacheth us, is most sweet and pleasing in the next room; or at a competent distance: and yet we see few can content themselves so, but must needs be pressing, contrary to their own interest, into the company of them who make it, and be viewing curiously, and perhaps touching the Instruments which yield it, though they have no skill in them. But the honest and faithful spirit persuaded of the necessity of things to be believed, and conscious of its own infirmity in making out the intrigues of Religion, acquiesces with Humility and Charity in the things propounded without endless discussions, which render them less credible many times, and bring less satisfaction than before. For the more a man argues, the more he may.  
4. I have not a little wondered at the expression and comparison apt enough to signify the virtue of an easy Faith, and the unhappiness of curious enquirers into matters of Religion without faith. It was of one who had the least measure of Christian faith of any of his age, as his works declare, intending to give a new scheme or model of Philosophy and Religion both: infinitely ambitious of applause and disciples: to whom he promised great notions, and them more rational than former Ages, or any Country but England, had been acquainted with; but with so foul failleur in his first principles which he begged, and would with no patience suffer to be questioned, as scarce any unlucky Sophister was subject to. And surely suspecting that what he taught might be as coursely handled as he doth Scripture, and the very Creeds of the Church, i. e. with monstrous boldness, he would divert men from such attempts by such a fine similitude as is very serviceable in other Cases: As it is with him that is to take physical Pills, for the health of his body, if he takes them into his mouth, and considering of them will needs chew them before he swallows them, he will rather spit them out of his mouth, as vehemently disagreeing to his palate, than use them to his health: In like manner he who having delivered to him, by good and skilful instructers, the wholesome principles of spiritual life and salvation, shall, as it were, grind and chew them by his natural Reason to prove what manner of things they are, before he will receive them by Faith, will perhaps never take them down, but cast them out again, and with them more than them; the greatest part of all Religion, which before he disliked not. If this comparison ever fitted any man, it did the Author.  
5. But Reason, as the Renowned Roman Lawyer of old told us, The greatest in the world, is that which makes for Religion; and if men would but reflect upon their ever doubting Wit, and whither it at length hurries them, they would never trust it so far, nor give it so much rope and such lose reins as they do. For, as is said, there being nothing more agreeable to Reason, than to acknowledge a Deity; it more strongly follows, he should be worshipped: And if a man should be free to take his choice amongst the great variety offering itself to a man, methinks out of natural reason, he should prefer the Christian Religion with all its circumstances and difficulties, before any other in like manner considered and examined. And so I should think, if by education having only common reason to guide him, he were indifferent, he should choose that which was revealed of God, and as revealed, having first imbibed that fundamental principle of Revelation made already by God, how he would be worshipped, contained in the Scriptures; and those as infallible Laws, but liable to fallible Interpreters and Judges: witness the palpable errors they are overtaken with who cry down all men for fallible, themselves tacitly excepted. By which sad experience appeareth the necessity of consulting God the Author of his own Laws, confidence in his Goodness and Grace, and an obsequious mind to be lead farther, and otherwise by him, than natural reason can, or would manage us.  
6. This credulousness was it which Primitive Christians, and especially the Martyrs excelled in, and whereby they became invincible, and even invulnerable in their Religion: and whatever the contemporary heathen objected against it; and reproached them with as Barbarous, their own Religion (as mean as it was) could never be carried on or subsist long without: as might be showed by instances. Nay, the Christian Fathers of the Church retorted that reviling upon themselves, in natural affairs and civil; as amongst many others, Arnobius did in this manner. Tell me, do ye blow the ground, and fill it with variety of Seeds, not believing that ye shall reap the fruits of your labours with increase, at the return of the Season? Do not you join yourselves in Matrimony, believing your Consorts will be chaste and faithful to their Covenants? Do you not endeavour procreation, hoping your Children will live, be toward and obedient? Do ye not merchandise and sail into far Countries, hoping ye shall escape the dangers of the Sea and Land, incident to Travellers, and return with safety and booty to your own Country and Dwelling again? And do ye not commit your bodies to the care of the Physician, when ye are sick, believing that he can, and will relieve your Dolours? And ye war also against your Enemies, presuming ye shall win the day. And do ye not worship your Gods believing that they hear you and will answer you? Yea, and every School of Philosophy hath such as very readily believe the Master of the Sect, without much arguing or contending. And why then should men so boggle at Christ and Christianity, and so hardly digest them, because they can pick out many difficulties in it, for which they can give, or perhaps understand no sufficient reason, nor find easy resolutions?  
7. But it was well replied to this last obstacle of Faith in natural Rationalists by Saint Paul preaching to the Athenians, Acts 17. 29. For as much then as we are the Offspring of God, we ought not to think that the Godhead is like unto gold, or silver, and stone graven by art and man's device. Nor indeed ought we to think that God is like unto man or any thing made by God: so as to bring down the notions of a Deity, and the manner of that he chooses to be worshipped by, to agree with man's imagination. To whom will ye compare God, or what likeness will ye compare to him, saith the Prophet Isaiah? intimating unto us, that as God in matter and form agreeth not with any created being, so neither in his will, acts, or outward operations is he to be measured by any created Rule, or judged. But he is only Rule to himself, and us too, of believing and doing; and none understanding God clearly and fully but himself; the understanding which we have of him and his Will must be derived from himself, according to that expression of the Psalmist, Psal. 34. 5. They looked unto him and were lightened, and their faces were not ashamed. For as it is in the same Book of Psalms, In thy light we shall see light. Moses was thus enlightened in his face even to coruscation, when he beheld God's face; and that borrowed lustre communicated itself unto standers by, and beholders. So likewise God having discovered himself by his holy Word, by the eye of Faith steadfastly beholding him we are illuminated also, more clearly, fully and sublimely than by all the tedious lectures of the wise ones of this world, wanting such assistances: as he that puts on Spectacles shall (if defective in his sight) see more, and better, than any of the same imperfection, who shall spend his whole life in reading over the learned Treatises of Optics, or Art of Seeing. An experience of more than one or two, I could instance in, Isuppose may teach us, that when the Soul is truly devoted to Religion, which infinite surmises and suggestions would weaken and molest, they have hearty wished they had known less, and believed more; or that God would strengthen their faith, or weaken their reason; there being a kind of natural petulancy in unsanctified reason, upon all turns, to give molestation to Faith, till it be silenced with strong resolutions of firmly adhering to our Christian Principles.  
8. A man would think that much reading, and much learning, and profound knowledge not only of humane stamp and order, but Divine, consisting in the knowledge of the Scriptures and the mysteries of the Kingdom of Heaven, and the snares of the world, and the deceivableness of sin, and the infirmities of flesh and blood, and the several stratagems of the Devil, might secure a man from the several temptations incident to our spiritual warfare. But all these be the Gifts and blessings of God, and very useful to others as well as a man's self, and so very ; yet very often it so falls out, that they lest of all suffice to encounter the assailants spiritual the owner meets with in this world, but are profitable and serviceable to others inferior to him. So that what we read, Ecclesiastes 1. 18. becomes verified, He that increaseth knowledge increaseth sorrow: For as Great Emperourrs and Conquerors in this world, increase their Enemies as they enlarge their Dominions: so that whilst they content themselves with narrower Territories, they have fewer Adversaries, than when they have extended their sphere to more, and remoter Countries: for then the orb without them, and surrounding them, is also much more large, and affords more evil Neighbours ready at all times to infest them; so as a man dilates his knowledge, he shall start more difficulties warring against his faith, than those plain and honest Believers who in comparison of them, know very little. And as hard, if not harder a matter it is for men of great knowledge, to encounter all those objections which discover themselves to the learned, as it is for the more ignorant to withstand temptations occurring to him, fewer and weaker.  
9 And in truth, neither the one nor the other suffices of himself to cast down imaginations (as the Apostle speaks, 2 Corinth. 10. 5.) and every high thing that exalteth itself against the knowledge of God, so as to bring into captivity every thought to the obedience of Christ. But God hath ordained certain special Intellectual gifts, whereby man is assisted in his course and conflict in this world: which are usually termed the seven Intellectual Gifts, illustrious in Christ in the first place, and derived unto his faithful members from him the head; mentioned by the Prophet Isaiah, Chap. 11. such as Quick understanding, Wisdom, Counsel, Might or Fortitude, Knowledge, and the fear of the Lord: and if there be any others distinct from these, (into which quarrel I will not now enter) surely they are the special gifts of God, given unto man for his instruction, direction, guidance and assistance in the affairs of his soul.   

SECT. VII. Of Illumination reflexive, whereby a Christian soul comes to the knowledge of its self, in its Spiritual state.  
1. BY the Book of Nature a man attains to many rare and useful things, and especially of God; and by common revelation in holy Scriptures may the mysteries of God and Godliness be made known unto him: all which may be said to be necessary and useful; but scarce otherwise than as they lead him to the knowledge of himself and the state of his soul towards God; to which a twofold Revelation is required. The first common to all Christians, declaring the Doctrine of Faith and rules of holy Life, principles of well believing and doing. But the second we are taught to be more necessary than the first; that is, such a knowledge, or rather sense of a man's particular and inward man, which tends to a censuring and condemning himself, or a peaceable and comfortable persuasion of such a state of Grace and God's favour as ends in immortal Bliss.  
2. And as our Saviour Christ saith, What will it profit a man to gain the whole world and lose his own soul? So may we say, What will it profit a Christian, to know the whole world and to be ignorant of his own soul? For to know the Heavens themselves and their nature and number, and various motions, is no heavenly knowledge. And to know God himself by extraordinary speculations, is no Godly knowledge of itself; but the knowledge of a man's self in the particular relations he hath to God, and Christ the Son of God, and Saviour of the world, and of himself especially. For this knowledge, God seems to reserve to himself, to be communicated at his pleasure. For as Christ himself teaches us, Matth. 11. 27. No man knoweth the Son but the Father, and no man knoweth the Father save the Son, and he to whom soever the Son will reveal him; it may no less truly be said, No man knoweth himself in his Religious or Spiritual capacities, but he to whom God hath revealed himself. For this kind of knowledge a man is as averse to, as he is prone to natural knowledge by industrious speculation. For who desires to find an hole, or spot in his own Coat? Yea, who can patiently be told of any blemish in his Face, that his Nose is too big, and that his Eyes are too little, or that his Face is pimpled and high coloured, or that his Mouth is too wide, or that one Leg is shorter than another, or such like imperfections of nature or deformities? And the mind and soul being more near unto us, and valued by us than our visible parts, much more troubled are we, when any defect is in them noted. For as it is observed that Nature hath made all men handsome enough in their own opinion, as to their outward person; so hath it made all men wise enough, virtuous enough, and holy enough: And though a current principle of Religion teaches many men sometimes, and upon some occasions, in a manner to acknowledge their weaknesses and imperfections, yet if another affirms the like things of them, they are much molested and offended, conceiving some ill will, or spite to be the cause of such censures. And men do naturally but jest with themselves to others, when they undervalue themselves, in hopes and expectation that such as hear them will take an occasion from thence to refute them by the return of praises and commendations of their worth, for that very thing in which they disparaged themselves, more than recompensing such defects.  
3. Religion then, and that not in Books but written in the tables of the Heart, and affecting rather than advising, can alone sufficiently imprint in a man the knowledge of himself towards God: to which notwithstanding a good preparation is made by God's Word, until the Grace of God and Illumination truly supernatural shall open more fully the eyes of the understanding, as Saint Paul speaks, to a more perfect sense of a man's self, by the consideration of these Five things, What we were not: What we were: What we are: What we ought to be: and What we certainly shall be hereafter.  
4. By what we were not, I mean, that once we were not at all: which Divine Revelation hath only infallibly taught us and determined, above the Philosophy of some, and against the Philosophy of others: And once it was, that not so much as in the loins of Nature man was to be found; as all we at present may be said to have been in the loins of Adam, before we appeared in the world. For Adam himself was not where amongst natural causes to be found, in the most slender being of all, until God had produced him absolutely: nothing of itself producing only nothing; and being worse than that vile lump of earth out of which man was shaped; all these things concurring to humble man upon the review of his base extraction by his Mother's side, and being no better by his Father's side, God Creator of all things, than other ugly and odious creatures in his eye; but much the worse, as the mass of humane flesh being leavened with the vain cogitations of the mind, and inordinate concupiscences and affectations, corrupted himself above other creatures, and by that contagion infecting him. With what great blushing and confusion than should we reflect upon our frustrating God's design and order, which being to be exemplary in virtue and obedience to God, unto other inferior Creatures, have rendered them more vile and disorderly. And which is more lamentable, as it is most shameful, in the state degencrate into which man is fallen by his free frailty, for man to be more puffed up, and fancy to himself an Empire, even while he is tyrannised over by the rebels of his own breast, this is that which requires his severest examination and judicature of him; and not, as the common manner is, with modester Christians, to shuffle up accounts between God and the soul, (others taking little notice of one way or other, their past perfections or present imperfections) and to confess we are all to blame, we have all sinned, and are fallen short of the glory of God, and that we generally carry about us a body full of spiritual infirmities, and subject to failings and falls. But these things touch us not more particularly; or, that besides the confused mass of sin acknowledged to dwell in us, we have some proper and special passions, or addictions to sin, this we either cannot discern in ourselves, or through self-conceitedness natural to all men, we will not understand, until a Light from heaven (as it happened to St. Paul) though not in that outward and miraculous manner, but by a certain  splendour and illumination, all the recesses and dark corners of the soul are discovered, and the foulness of them manifested in particular.  
5. For as it happens to the poor Cottager, or simple careless Tenant; while the Housewife is alone with her own plain company only, she sees little or nothing amiss in her House, it is clean enough, as it seems to herself; and all things are set in order, and place convenient enough to her liking; but it chancing that she is surprised by some Great and delicate Person coming into her habitation, or that her rich and fine Landlord comes into her House, then presently she looks about her every way, than she sees nothing is clean enough, handsome enough, or in place and order good enough; but complains how she is taken like a Slut: So falls it out in Divine matters, and with the careless and secure soul, while she looks only on herself, and compares herself with herself, as St. Paul speaks; or perhaps with other of the same rank with herself, she discerns very little amiss within herself; but Christ our Lord, and the Holy Spirit the light of the mind and searcher of the heart coming into it; then she gins to apprehend her own uncleanlinesse and defects; then is she sensible of her disorders, foulness, and even Sluts corners; and gins to lament her state, and confess her errors, and beg pardon for her unfitness, and unsuitableness to the Divine presence; A lively instance whereof, holy Job may be in the Old Testament: and Peter in the New; both eminent Saints. Job had discoursed freely and confidently of God and his ways, and justified himself to a high degree before him. He asserted his own innocence and cleanness before him, and men: Yea, God himself vindicated him from the calumnies of Satan, saying, Job 1. 8. Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, and one that feareth God and escheweth evil? But notwithstanding all this, God drawing yet nearer to him in a discovery of himself, and Job to himself, we find Jobs note changed to this, saying, Job 42. 5. I have heard of thee by the hearing of the ear, but now mine eye sees thee, therefore I abhor myself and repent in dust and ashes. And in like manner St. Peter; Christ manifesting himself at the miraculous draught of Fish, cried out suddenly at the apprehension of his own vileness and imperfections, Luke 5. 8. Depart from me, O Lord, for I am a sinful man: not sustaining the presence of so holy a Master, under the sense of his own unholiness, then chief appearing to him.  
5. And thus particularly informed and affected, the soul not only judges sin in others to be sin, but in itself exceeding sinful: not only believes that Anger, and Malice, and censuring, and slandering others, that unclean acts, that light, wanton, and carnal thoughts are evil in others, but in itself; that immodest words and gestures, unkind, sour, froward behaviour and looks do ill become others professing the Gospel, which sweetens sour blood and carriage naturally, so far as may consist with sobriety and gravity, but in its self too; and disposes to a change of temper, knowing what St. Paul saith, Galat. 5. 22. That the fruit of the Spirit is love, joy, peace, longsufferance, gentleness, faith, meekness, temperance: And that the Rule of Justice given by Christ, Matth. 7. 12. Whatsoever ye would that men should do unto you, do ye even so unto them, extendeth to the regulating of outward looks and behaviour, which should be no other towards others (distance of Relations being observed as becometh) than we expect from others towards us. And so in all other vices flesh and blood is subject to, even less observable, the good man first condemns himself, being more quicksighted in perceiving, and severe in censuring himself than others.  
6. And upon, and together with the sight and sense of a man's imperfections and pravities, doth the Daystar arising in the heart direct to the exercise of the contrary Virtues both Moral and Evangelicall; and such a transformation by the renewing of the mind, whereby, as the Apostle speaks, we may prove what is the will of God: and that the will of God is our Sanctification, as it is said, 1 Thessal. 4. 3. And that Sanctification consisteth in a conformity to the Image of his Son: wherein the illuminated mind may perceive all the lines or Lineaments of the new man, and the form of true Godliness. So that as he that copieth out an exquisite Picture, or he that draweth to the life must have a clear eye, and that eye must be constantly fixed on the Pattern before it, which is to be followed; in like manner, in the spiritual Fashioning of the Soul to the Grand Example Christ, a perpetual and strict eye must be had and fixed on him; whereby it will appear, what of the natural stone is to be knocked or pared off by mortification, what is to be done towards conformableness to the Image of Christ.  
7. And to this also conduceth much what is mentioned farther concerning our future state of happiness or misery hereafter, and the vanity and fallacies of present enjoyments and possessions, which latter seem to an unenlightened eye, great and corpulent, being in truth but shadows; as the former, to the eye of the understanding opened, solid and weighty, and to be considered above all things. For we die but once naturally, and are not like the herb, or flower, or plant which flourisheth in its season, and in his season fades and dies, with an aptness to return again to its former perfection, even to many such vicissitudes: the tall Cedar, or fine Flower, in his own estimation, Man, necessarily and naturally tending to decay and ruin, Dies once and where is he? saith Job, Chap. 14. and by no scent of waters buddeth again, or riseth from his cold bed of earth, till the heavens be no more: and ariseth by an Almighty power, but no more to return to his place and condition, to amend what he before had done amiss, or so much as to repent fruitfully of what he formerly offended in. How then doth it concern every true Believer to be serious with himself, and standing assured there is no Sabbath of pleasure here, suddenly all our vain imaginations of sensible delights here, are surprised by the shadows of our approaching death, overtaking, and extinguishing them: and that being come, there is no redemption of our misspent days, no recovery of our voluntary losses of the treasures of temperance, sobriety, chastity, modesty, meekness, charity, good works, and devotion towards God. Can any that hath his senses (I say not, that wit which such inconsiderate worldlings too often, but vainly vaunt of) run such a notorious hazard as this, in pursuit (as Children of Butter flies) of the empty and perishing vanities, and fouling (even in this life) their Fingers in catching these worldly pleasures.  
8. And why should I add the consequences of such evil infatuations, and choice, as is made here by such whom the God of this world hath blinded? Doth not even Nature teach us, that there is a reward of Good and Evil? And do not our senses or common observation teach us, that that reward is not precisely or constantly dispensed in this life, but very often all things (as it is in Ecclesiastes) befall all men alike; him that sacrifices, and him that sacrifices not: which the Divine Wisdom hath so ordered, that men might erect their minds and direct their hearts to the state after Death, and stead fastly believe and accurate remuneration both of good and evil; and that sevenfold, to what men suffer or enjoy of all the labour or pleasure taken in this life, in pursuit of Good and Evil. This our Christian Creeds would have us perfectly settled in: This the Holy Scripture often inculcates unto true Believers: And the Wise man saith, Ecclesiasticus 7. 36. Whatsoever thou takest in hand, remember thy latter end and thou shalt never do amiss: Know thyself and present frailties, infirmities, and vain inclinations exposing thee to sin and errors. Remember the great end thou wert placed for in this world; Remember the inevitable stroke of Death destroying this Body, and the inevitable Resurrection restoring it again to neverdying joy or misery. Know and believe these things, sound and effectually, and thyself thoroughly, by a spiritual Philosophy making thee wise to virtue and godliness here, and to salvation hereafter.  
To the attaining this Divine Knowledge of a man's self, some of the wiser and soberer Philosophers, and much more, ancient and holy Fathers of the Church, do often exhort others and exercise themselves, at the conclusion of the Day, revolving in their minds, what they had done, and what they had not, the day passed: and all this discerning themselves, and judging their actions impartially, they might adjust the accounts between God and their own souls; and as the Tradesman desirous to thrive, often turns over his Day book (as he calls it) and his Debt-book, the better to understand whether he thrives or runs behindhand in the world, so every prudent and thrifty soul frequently reflects on its self and actions; what he hath laid out, and what he hath taken in to its advantage, or prejudice. If the good Emperor bewailed his hard hap when he upon reflection upon what had passed one day, said, My Friends we have lost a day: how much more reason of lamentation may inconsiderate and dissolute Christians ruminating upon ill-spent time, say, My Friends we have lost Eternity, we have lost our Souls, or at least forfeited them so far as may not be regained without true and timely repentance, and renovation, neither of which can be obtained without discerning ourselves; nor that, without search made into ourselves, nor this without reflections made upon ourselves, nor this without Illumination, nor Illumination of this nature, without devout imploration of the Father of Lights from whom cometh every good and perfect gift.   

SECT. VIII. Of Revelations or Illuminations extraordinary by Spirits: and the discerning of them: with the use of such Revelations.  
1. BUT hitherto have we treated of such Light and Knowledge, which God, in the ordinary course of his Covenant with Man, generally vouchsafes unto him: Now we proceed briefly to consider the Extraordinary way of Illuminations; and (as Saint Paul speaks, 2 Corin. 12. 1.) come to Visions and Revelations in the Lord. For that such there have been, and such there may be, who ever believes the Holy Scriptures, must not deny; and whoever will allow any credit to Ecclesiastical Histories and Traditions, cannot deny. I know God hath given us a sufficient Rule revealed in his Word, and so sufficient that we ought not importunately to seek for such extraordinary manifestations of himself; yet hath he not so far tied his own hands, as he hath our luxuriant appetites after knowledge, which transported our first Parents, and darkened, and degraded them; but having distributed to every man according to the measure of his Faith, he, of his undeserved, and unexpected liberality, casts into our dimension, the overplus of immediate Illuminations. The gift of Prophecy before Christ; and the frequent grant of Visions to the beloved and honoured Patriarches before the Law of Moses, manifestly prove this beyond doubt or exception. Of which reasons are endeavoured to be rendered by the subtle and learned, not belonging to this place. But as for Prophets and Seers, after the Law given, they were not only the Life and vigour of the Law so delivered, which otherwise might, and too often did lie languishing and neglected; but so many special intimations of the mind of God to his people, which became a Law likewise to their Posterities. And we, upon whom the ends of the world are come, as the Scripture speaks, 1 Corinth. 10. are entered into their labours and Lights of Revelations; and that with the advantage and accessions of more clear and plentiful Revelations than the world before had been acquainted with. And with this Body of Divinity or Divine Revelations, we may safely, and ought thankfully and modestly to acquiesce: not despising prophesyings, as the Apostle advises, consonant to that known Rule given us. And that these material Revelations (as I may so call them) are not so full and manifest, as to make all Illuminations superfluous and fruitless, even the precisest admirers of Scriptures will grant; themselves laying special claim to accessory Revelations or Inspirations. And an eminent instance to this purpose is given in the two Disciples travailing to Emaus, Luke 24. who understood the Scriptures, we may suppose, as well as others, generally; and to help them therein, had acted before their eyes, what was before prophesied of Christ, and yet could they not understand nor believe the Scriptures, until Christ expounded unto them all the Prophecies from Moses and downward, concerning himself. And upon the same occasion of the other Disciple not believing, Christ, ver. 45. is said to open their understanding that they might understand the Scriptures: which gift of God (as hath been touched before) will never cease to be useful to the same ends. For the office and gift of the Spirit shall never cease, until the Saints and Servants of God come to contemplation of God face to face: and Christ hath delivered up the Kingdom to the Father.  
2. A great instance whereof, though perhaps a little digressive, we have in one of the most fundamental Articles of our Faith, questioned by that wretch Socinus and his followers, directed only by their private natural wits: Upon the words of St. John's Gospel, Chap 1. v. 1. In the beginning was the word, and the word was with God, and the word was God, we believe that God became Man, and the second Person in the Trinity Incarnate. And some natural Philosophers (as the famous Emilius the Platonist) by common understanding discerned a Great Mystery of the Deity to be intended thereby; but that unnatural Christian Socinus could not, or would not apprehend so much; the reason whereof may be that given by Christ himself, John 9 39 For judgement am I come into the world, that they which see not might see, and they which see might be made blind. They who have nothing to help themselves but mere natural light, may sooner come to the light of Religion, industriously and modestly using that one Talon delivered to them: but they who stand upon terms with God, and refuse all other information besides natural reason, shall fall by the folly of their presumptuous knowledge. This is the ordinary fate of such persons puffed up with their fleshly mind.  
3. So on the other extreme, divers Christians having heard and read of extraordinary Revelatious imparted by God; and looking upon the Light without, the Scriptures, as a dark and dead letter, in comparison of extraordinary and Inward Light, ambitiously aspire to that, and credulously flatter themselves, not without ostentations outwardly, that they are privileged thereby, to their ruin: answerably to the excessive curiosity of the Greatest of the Heathen Philosophers, who having passed the bounds of vulgar capacities, were pricked forward with immoderate study of such secrets of Nature, which they found they could not attain to but by commerce with Spirits; and therefore, with many vain and vile rites were tempted to combine with them in such pursuits of knowledge. So that it is observed by Learned men, very few there were of them, who had not his familiar to assist him. And I have often and much wondered with myself, whence it should proceed, that evil and natural men should so easily and readily obtain the conversation and assistance of evil Spirits; and good and spiritual men, so rarely obtain without delusions, the co-operations of Good Spirits, or Angels for their more perfect Illumination and directions. Yet at length, I satisfied myself with such an account as this; not knowing how it may satisfy others.  
4. The ground of all Divine Presence I take to be Purity of heart and affection, which is so rarely and hardly attained unto, as to make the soul susceptible of such an Harbinger: and therefore no wonder that God's Spirit should estrange itself from such as are not purged according to the rate at least of humane frailty, from their uncleanness of flesh and spirit: But wicked spirits stand not so much upon such preparations and predispositions as those; though, to conceal from men what their reason would teach them to loath them for, there constantly were used certain Ceremonies purgative, (as they supposed,) disposing to pretended purity: as Poets have taught us. And even in the Apothegms of the Fathers in Olympius a devout Hermit; we read of a certain Heathen Priest, who entering into the Cell of a Christian Monk, who lived in great austerity and Devotion, demanded of him, whether God did not in extraordinary manner reveal Mysteries to him; who answered, No. 'Tis strange, replied he, that so it should not be with you taking such pains: whereas we seeking our God so, find answers and see mysteries: therefore sure it must needs be (said he) that your hearts are not clean before him: which the Christians wondering to hear from him, confessed it to be so indeed. But did that Heathen Priest persuade himself, that their hearts were cleaner than the Christians? It may be so: but the truer reason was, that their god, (so free of his Oracles and Revelations) was not so clean himself as the Holy Spirit by whom Revelations are given unto men; and therefore might be more forward to afford an impure heart his impure company. Their cleanness consisted in carnal abstinences; such as they writ that great Magician Apollonius Tyaneus to have excelled in, and to have had communication of Spirits. But purity of mind and unroyled and undisturbed Passions are that wherein such Christian purity doth consist, which disposeth to, or at least goeth before Inspirations truly Divine, and spiritual Illuminations.  
5. Another reason why evil Spirits are so officious to attend their Confederates; and the Holy Spirit not so signally present with Holy Men, may be, the purity of intention required to the Spirit of God, more than to deluding Spirits. For no more or greater impediment needs there be to the entrance of the miraculous Spirit of God, than a passionate thirst after Revelations and Visions, which imply a misled understanding, not rightly judging wherein consists true divineness; but supposing that Gifts proceeding from unmortified curiosity, and tending to vain glory and elevation of a man's, mind above others, render a man spiritual, which God, who scattereth the proud in the imagination of his heart, and exalteth them of low degree, Luke 2. 51, 52. most of all detesteth, and will not be accessary to: but rather delivers him over to Spirits answerable to his appetite and humour, which shall deceive and abuse him. A famous instance whereof we have in this Nation in the last age, of a man very Mathematically learned, and not wanting in other Sciences: very retired in his Life, and exemplary in his conversation, with Devotion extraordinary towards God: but being ardently set on Revelations, and seeking Oracles from Spirits, obtained his end so far as to have Spectres presented to him, through Glasses, and certain answers humouring exactly his superstition and curiosity; so that he could not consider, that it is without precedent Divine and of God, that female Spirits should appear as sent from him; and that such theatrical gestures and speeches could not consist with the Majesty of God, or the solemnity of his Angels sent by him: so that the large Volume of such like Impostures remain to this day as a monument of his infatuations, and a Rock to such as shall sail by such Compasses. It is above an hundred years since this Delusion disturbed England, and other parts of Europe too, especially Germany. But not many years are passed since a more prodigious one of this kind was afforded us in Scotland, by a fanatical Major, almost Sainted by the vulgar Innovatours in Religion, for his well-managed hypocrisy and stupendious gifts of Prayer extemporie; so that no less than Simon Magus, he of a long time had bewitched that unhappy people to an obduration in an inveterate Schism, and admiration of his Illuminations; until his iniquity was found to be hateful, as it is Psalm 36. and such a discovery of his bestialities and damnable practices, as are not to be uttered by chaste mouths, or heard by chaste ears.  
6. These and such like specious pretences to spiritual Illuminations ending in such scandalous events, have put wise and grave Heads upon the Doctrine of distinguishing of Spirits, as they inform or possess men: having so just warrant as such sad experiments ministered, and the precept of Saint John, 1 Epist. 4. ver. 1. Beloved, believe not every Spirit; but try the spirits whether they be of God, because many false spirits are gone out into the world. And to this end I hold it useful to distinguish three kinds of Illuminations: the first merely Speculative, representing unto the mind fine and rare objects, and heavenly Scenes of God himself, and Christ, and the Virgin Mary, and Quires of Saints, and such like; not at all tending to edification of him that hath them, or of any others. This sort I should think to be generally vain and illusive; as tending to nothing so much as the swelling of a man's mind up with conceit of his being a favourite of Heaven. This that prudent holy Man saw, mentioned in ancient Histories: When the Devil appearing to him with a glorious retinue, representing Christ, and the good Angels attending him; Saint Itor (for so was his name) demanded what all that meant? Answer was made, by that Liar Lucifer, that he was Christ, whom he had so faithfully served, and was come to refresh and comfort him with the manifestation of his presence in that resplendent manner. Christ come to me, said he? I desire not to see Christ on earth, but in Heaven: and him I there daily worship and enjoy; whereupon the Devil's Stratagem not succeeding, he with his Complices is said suddenly, and with shame, to have vanished. The like doth Gerson (Of the Trial of Spirits) relate of another Holy Man, to whom none other, but the Devil appeared in the form of Christ, telling him, that he was Christ: but he believing him not, clapped both his hands before his eyes, and said, I will not see Christ here upon earth! it suffices me that I shall one day see him in Heaven. And Sulpitius Severus in the Life of Saint Martin tells us, that upon a time, an Apparition very splendid being made to him, resembling Christ; he flatly denied to behold it, saying, I will not see Christ any otherwise than as he appeared on earth, crucified. From whence may be, it is, that modern Revelations and Visions pretended of Christ and the Virgin Mary, are much framed after this Pattern, yet often also otherwise, and with the same probability and use. It seems to me therefore a very good argument of an evil Vision, when such are sent only to be admired and stared on. And when a strong desire in men, not otherwise evil, to be partakers of strange sights and Revelations possesses them, it is probable enough, that God may punish their carnal fondness of that nature, with delivering them over to such delusions of Spirits, ready enough to do their office of deceiving.  
7. Secondly, From the matter of Revelations, judgement may be competently made of the Revelation itself; whence it cometh and what it is. For in our Religion towards-God, we must always build upon some such firm and unshaken foundations given us by Christ in his Revealed Word, whereby we are to try all extraordinary Illuminations, or Visions, or Revelations. So that whatever shakes or weakens those principles given us, must not be allowed to proceed from God, but from our vain imaginations, or the subtle blandishments of the Tempter. To deny Christ come in the flesh, was in Saint John's age a sign of an Antichristian Spirit. To subvert the Doctrine of Christ, and the silencing of Moses his Law; To abuse Christian Liberty, to an occasion of the flesh. To break the bond of Unity and Christian Charity, by disowning and contemptuously disobeying Governors for every frivolous matter, and such like, was, in Saint Paul's days, looked on, and taught by him, to be inconsistent with a Gospel's Spirit, or sound Revelations, and such, that though an Angel from Heaven should teach such contrariety to Christianity, he was to be Anathematised. There must be therefore, as judicious Authors tell us, the like form in all sound Revelations to us, as was found in Christ's, at the time of his Transfiguration; there must be Moses and Elias joined with them: that is, the Law and the Prophets, viz. the Word of God vouching them.  
8. A Second sort therefore may be such Visions as are partly Speculative and partly Practical, having indeed extraordinary Discoveries, but not resting there, but tending to good or evil: by which, their good or evil natures may be discerned. For as much as God cannot deny himself, as the Scripture assures us: neither may he by Extraordinary intimations warrant us to do that which ordinarily he forbids: so that they, as pretended Prophets, may be known by their works, as Christ tells us. For though the Devil may do good sometimes, (at least in appearance) yet God never doth evil: neither (as Saint James saith) tempteth he any man so to do. To Preach therefore against Truth; to pray against Edification of the whole Body of the Church, with a seeming advantage to some few; to Prophesy without Rule, order, or subjection, is to bewray the bitter fountain from which such sweet waters flow. And though the Devil may sometimes speak as well as foresee the truth, God cannot at any time speak what is untrue. When therefore pretended Lights and Visions fail of their due event and end, it is certain that that Light is from him that transforms himself into an Angel of Light: but is not so in truth. And this was the Character God himself gave unto his own People the Jews, to preserve them from Impostures and delusions of false Prophets; and by which they were wont to try and judge of Prophets, Deuter. 18, 22. When a Prophet speaketh in the name of the Lord, If the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously: thou shalt not be afraid of him. But in some cases the sign was to be judged by the matter, and not the matter by the sign; viz. When the extraordinary Revelation tended to the subversion of the fundamental points of Religion, as is said before. For so we read, Deuter. 13. 1, 2. If there arise among you a Prophet and a dreamer of Dreams, and giveth thee a sign or a Wonder: And the sign or the Wonder come to pass, whereof he spoke unto thee, saying, Let us go and serve other gods, which thou hast not known, and let us serve them, Thou shalt not hearken unto the words of that Prophet, etc. So that we may see from hence, that Visions leading to superstitions, do not so much commend these, as these condemn them.  
9 Again, as it is with Diamonds and other Jewels, generally of great value, when they are scarce and rare, but being brought in heaps, and common, are either counterfeit, or lose their wont worth; so is it with Visions, Raptures, and extraordinary Illuminations, where they are common and familiar, they may lose their esteem and reputation, and be reduced to the Classis of Diseases, and the sublimating of the understanding to strange apprehensions and speeches incident to bodily inflammations, of which, notable instances and many are extant in the reports of Physicians, as well as them who treat of Possessions. And I can think little more reverently of the frequentation of Visions and Revelations celebrated in the Lives of those three famous Women published together, viz. Hildegardis, Elizabeth, Micthildis: which afford us such instances by bushels, as it were; I will not instance in Jacobus de Voragine his Golden Legend, nor Caesarius Heiberstachius, as I could, to the great disadvantage of that Cause which was intended to be advanced thereby; as such, at which the modester and graver of the Roman Communion need not any other to put them upon blushing at; they do it of themselves. But when I read in the Visions of Katherine of Sienna sainted, a perpetual story of God himself appearing to her, and preaching in person to her, almost through the whole book, (though I like the Sermon very well, and must needs acknowledge the Documents delivered to be many of them very Divine and useful) I cannot assent unto the Scene there given us. If these Revelations, (as we say of fanatical and pretended Inspirations and gifts of Prayer in Public) were so Divine as reputed and affirmed, why do they not become Canonical? Why are they not equallized to the Holy Scriptures? But things are not come to that height, thanks be to God, unless with them who glorying immodestly of a Light within them, and the Word and Will and Wisdom of God given into them, contemn the written Word; themselves, for this very reason, becoming suspected, convicted, and detestable.  
10. But those Visions which are so practical and gross as that they end, as in their consummation, in the gratifying of our senses outward, and them the grossest, overthrow, in my opinion, the spiritualness, and even the honesty of Revelations, and notably shake the reputation of that Religion which countenances them. If it were recorded only in an unapproved Author, what I find in the Sermon of an eminent Preacher, Granatensis, Vol. 5. pag. 387. concerning the same Katherine of Sienna, 
Granatens. Vol. 5. Conc. 3. in Catarrh. pag. 387.  it might have been less scandalous, to read of the great and frequent familiarity between Christ and her, so that terms of wooing passed between them for a long time, till at length, she was sensibly espoused to him: but what were the consequences of that Wedding, I know not. This, to my apprehension, is a true consequence of such Revelations, that it must be the Devil rather than Christ that so appeared, and led away a silly Woman laden with sin in the midst of her profession of Sanctity, or that these Talemongers have shamefully belied that reputed Saint. And on the other side, the like instances might be given of such who were so vehemently devoted to the Virgin Mary as to win her love so far, as to condescend to suffer her breasts to be handled by her Saints. A little more cleanly and credible is that story in the Remains of Gregory Thaumaturgus Bishop of Neocaesarea, of an Exposition of the Faith which he received from Saint John the Evangelist, by the means of Mary the Mother of God. But the Romanists themselves are so modest (we thank them) as not to hold it to be the same we now have under that name. And we are so bold to tell them, that their Visions, Miracles and Revelations, so much sometimes with the ignorant sort boasted of, have done them more discredit with the wiser, than good, or honour.  
11. And to these another note of true and false Illuminations and Alluminations, (which I may call all outward Discoveries made to the senses) may be that made by the observation of the Masters of such Learning: That in the true and near approach of God and his Holy Spirit to the sense outward, or mind inward, first great trouble, surprisement, consternation, and deep humiliation are wrought upon the spirit of him the Lord vouchsafes so to honour with his presence, as it appears by Ezechiell the Prophet, Daniel; and before them, by Manoah: who were struck with dread and confusion at the Revelations made unto them: as likewise was the Blessed Virgin, at the aspect and Annunciation of the Angel Gabriel, but in the winding up and conclusion, they were all refreshed and comforted abundantly. On the contrary, the specious Pageantry and Insinuations of Evil Angels are begun with great delight of the deluded mind; and in the conclusion, bring shame, sorrow, and confusion: answerable indeed to the method of the tempter in all other Cases: in which the good Wine is brought forth first; of which when men have well drunk, follows the bad: but Christ first sets before his faithful servants, the bad, and keepeth the best to the last of all: that he might humble thee, and that he might prove thee, to do thee Good at the latter end; as it is said, Deuteron, 8. ver. 16. Brisk, Pert, and vaunting are the gifted by Evil Spirits, reflecting upon such their perfections above others; but modest, humble, and grave are they who are indeed taught of God.  
12. And thus having briefly prepared the true Christian with a prospect given him of the nature, use, and necessity of true Spiritual Illuminations, translating him out of the Kingdom of darkness into the marvellous light of saving Knowledge and Faith, before due progress can be made to the life and power of Faith in holy Conversation; and likewise shown the hazards of miscarrying through mistaken Light; I proceed to the Second Part of Christian walking with God, by walking according to that Light, consisting principally in Spiritual Purgation or Sanctification.   

A Prayer for Spiritual Illumination.  
O Almighty God and Heavenly Father, the Light and life of the world lying in darkness: Who by thy Son Jesus Christ coming into the world, enlightenest every one that cometh into the world: and whom to know is eternal Life. But who can know thee the Father but the Son and he to whom he shall reveal him? and yet none can come unto the Son unless the Father draw him: and none doth the Father draw unto him but by his holy Spirit, teaching all things. Send down, I beseech thee, that Spirit of light, life and truth into my mind and heart, that they may preserve me, prevent, and inform me, and rule me: that by that key of knowledge, the door of my heart may be opened, and the eyes of my understanding to perceive the things of God, which are only spiritually discerned; and that I may not love darkness rather than light, because my deeds are evil. But grant that in thy light I may see Light, and know how to choose the good and refuse the Evil; not calling darkness, light: nor light, darkness; nor bitter, sweet; nor sweet bitter; nor good, evil; nor evil, good. Various are the Mazes and Labyrinths of this World, and many are lost in them, Difficult is the road, and straight is the way that leadeth unto truth, and life, and few there be that find them. Dangerous it is to lean to mine own understanding, or wisdom who am but of yesterday and know nothing as I ought to know. To whom therefore should I betake myself for help and succour, but to thee, O Lord, who alone canst open the eyes of him that is borne blind; and who art the Father of Lights, from whom cometh every good and perfect gift; and givest to all men liberally and upbraidest not. And how should we come unto thee but through Jesus Christ, who is made unto us of God, Wisdom, Righteousness, Sanctification and Redemption? In him therefore coming unto thee, I pray thee to give me wisdom that sitteth by thy Throne; and reject me not from thy Children. For I thy servant and son of thy handmaid, am a feeble person and of short time, and too young and weak for the understanding of judgement and thy Laws: O send her out of thy holy heavens: and from the throne of thy glory: that being present she may labour with me that I may know what is pleasing unto thee, and what is that good and acceptable will of God. For hardly do we guess aright of the things that are upon earth, and with labour do we find the things that are before us; but the things that are in heaven who hath searched out, but by thy Spirit which searcheth all things, even the hidden things of God. I am a stranger and a Pilgrim upon earth, O hid not thy Commandments from me, that so having a sound and saving knowledge of thee and of myself and mine own ways, of my errors and my negligences, and ignorances', of mine infirmities and emptinesses, and so diffident in, and disliking myself, I may apply myself to thee, lay hold on thy strength, partake of thy fullness and freeness, and have a sincere faith in thee, a fervent love of thee, and holy life before thee: and professing thee outwardly may believe thee inwardly, and serve thee in all good works, in all godly conversation and honesty, and persevere therein through Jesus Christ our Lord,  
Amen.    

The Second Part. OF THE PURGATIVE PART OF RELIGION.  

SECT. 1. That Action and good Works must be added to true Knowledge, and Believing. And of the distinction of Sins to be purged.  
1. AS Light was at the first Creation produced by God, as an Introduction to his Six-dayes works; so hath he continued that light to all his Creatures, but especially Man, the greatest Artist of all other, to the better discharge of those Acts and Offices assigned him in the few days of his labour in this World. And according to his gift in works of Nature, hath he provided a proportionable light of Understanding and Faith, to give him Means, Rule, and Opportunity to work the work of God, and that especially, upon his own soul: to the end it may draw near unto God both in likeness of perfection, and fruition of blessedness. For the Image of God defaced by our Apostasy, having contracted many and monstrous deformities, the great business we are to be employed about, is, how to refashion ourselves to that Grand Pattern, which became visible to us by the Incarnation of Christ, the brightness of God's glory, and the express Image of his Father: So that as we see it is with Statuaries, who are to make an accurate Image out of a rude and natural stone taken out of the Quarry, what light is necessary, what judgement, what diligence, by little and little, to chip and hue away all irregular parts, and roughness, till the intended form riseth out of it; so must it be with every good Christian, to whom God hath given his Light to work by, and Instruments to work with, and matter to work upon, his own soul; overgrown and misshapen and wholly out of order and rule; as taken out of the common rock of Nature.  
2. God therefore hath set up his Holy Word amongst us, as the Greater Light to rule the Day: according to whose Illumination we should direct and rule all our actions: and not, contrary to our Saviour's advice, put it under a Bed, or under a Bushel, that is, not under the bed of slothfulness and laziness, nor under the bushel of worldliness, and secular businesses, and traffickings; whereby men are wont to make use of the Scripture the better to advance worldly profits, as hypocrites do: or sweetly to flatter themselves that they know much: as if the gifts of God to us, were service done to him, and he were so well satisfied with the talents committed to our trust, that he would never require any thing from us; or perhaps some lipp-service, whereby with religious Discourse, we move others to think well of us, were to be good and faithful servants to him, though we remained unfruitful: as if he that gives aim to another should persuade himself, that he had hit the mark himself. But the Holy Scriptures quite contradict this, and that often: as St. James, 1. 22. Not the hearers of the Law are justified before God, but the doers: And St. Paul, Rom. 2. 13. speaking the same thing. Which we must not so understand as if the Law of Moses were here only commended, but the Law of Christ; obedience to whom is no less necessary to our justification and salvation; than the works of Moses his Law were once necessary to him that would live by them. For this is the Doctrine of Christ himself, Luke 12. 47. He that knoweth his Master's will and doth it not, shall be beaten with many stripes. And so where he saith, John 8. 19 If ye had not known me, ye had had no sin. (comparatively) but now ye say, We know, therefore your sin remaineth. For at the day of Judgement (as Gerson observeth) it shall not so much be demanded of us, how much we know, how well skilled we are in the Scriptures, what notable Disputers and Arguers we have been out of them: nor how many good Sermons we have heard, nor how many Chapters we have read, or how often: but as the form of proceeding in that Great Day contained in the Scriptures, assures us, Matt. 25. 34, 36, etc. what good works we have done in the true faith we profess: and what good fruits the tree of knowledge of Good and Evil hath produced. And in our spiritual warfare, it will not suffice to beat the Drum, or sound, as it were, the Trumpet, to stir up others to fight that good fight appointed by Christ against flesh and blood, and spiritual wickednesses: unless as St. Paul exhorteth, we quit ourselves likemen in Christ's Camp.  
3. Applying then ourselves to so Divine and necessary a work; before we can do what is required, we must judge what is amiss; and being now about to purge ourselves from filthiness of flesh and spirit, as St. Paul speaks, 2 Corin. 7. 1. we are first of all to be throughly persuaded of those spots, and blemishes which are to be cleansed from the soul, and those scales which are to be taken off our Eyes: and those infirmities and distempers our souls naturally labour under. For we see not, if we lament not our rude, and polluted natural state; our defects and deformities, and find the smart of our sores: there is little probability we should be solicitous so far about ourselves, as to seek for redress and remedy for the same; but having attained this, that which follows in the mentioned words of the Apostle, viz. perfecting holiness in the fear of the Lord, may happily succeed.  
And this advantage by the same words is put into our hands towards so great and good work, as to learn the general division of our sins and impurities to be removed: and that some sins have the resemblance of a spiritual nature, and others, of a fleshly: For according to the divers constitution of Man consisting of Soul and Body: whereby he partaketh both of the nature of Spirits, and Beast, so are his inclinations; sometimes transporting him to the excesses of Evil Spirits, and sometimes sinking him down towards brutish lusts: but which are insinuated unto us by St. James, Chap. 3. 15. thus writing, This wisdom descendeth not from above, but is earthly, sensual, and devilish. Whereby we understand that some sins, and especially they of the mind of man, are really devilish; as having the Devil as well for their Author as Actor, viz. Envyings, Glorying, Strife, Lying instanced in by St. James, a little before; and some others of the like nature. And on the other side, Hatred, Murders, Violences offered to others, Intemperance, Incontinence, and slothfulness and such like, are such which senfuall appetites dispose us unto and we have in common with beasts prone to them. Yet to the shame of Man may it be spoken, beasts many times governed by their senses being not so great offenders thereby as men directed to higher and better things both by Reason, and Religion, or Faith. For in truth, there is a fourfold restraint appointed by God for the keeping us within due compass of living. First, our very Senses not made by evil customs more brutish than naturally they are, do certify by a natural reluctancy, when we exced due measure in the use of sensible pleasures. And a greater light, and check to such exorbitances, does our Reason give us, not bribed by corruption to give false reports and dictates. But the Light and Rules of Faith are yet more clear, full, and perfect to direction and sanctification: but the life and Crown of all is the Grace of God bringing the will of man into subjection, and obedience. Most of which we shall here speak briefly to.   

SECT. II. Of the Office and Power of Faith in purging the Soul from sinful defilements.  
1. FAith (as we have showed) is by descent, of heavenly extraction: It is the gift of God, and not owing originally to the will or election of man: And it is given as an Instrument to work the work of God: And this it doth, well applied and improved, by the Illumination already spoken of, and discoveries of Gods Will, and our Duty in a clearer and fuller manner than otherwise we could attain to. But this is not all; this is not the greatest or chiefest part of its Power and virtue; but that which impells and enables us too, to do the Will of God; For as Christ our Lord and Master says, He sent me into the world to bear witness unto the truth, and that not by affirmation only, but by exemplary holiness consummated in dying for the truth; so should every good Christian, by doing, and dying, if need be, testify to the truth.  
2. And surely, great is the influence true and strong Faith hath to that end: according to St. John, 1 Ep. 5. 4. telling us, This is our victory, even our faith: so termed, because it is the principal means whereby we become Conquerors of Gods and our own Enemies: which St. Paul, 2 Cor. 10. 4. calls the pulling down of strong holds, and of every thing that exalteth itself against God (as all sinful lusts do) and bringing it into the subjection of Christ. For here is verified what Christ foretold in the Gospel, A man's enemies shall be they of his own house: A militant Christian never being free from intestine jars and warrings of the Law of his members against the Law of his mind and faith. So that if we listen to any suggestions, or lean on any other aid, but what our Faith furnishes us withal, we are liable to fail and fall in our contentions. For as Christ said to the Father of the demoniacal Son. Mark 9 All things are possible to him that believeth: So shall we see on the contrary, all things are impossible to him that disbelieveth: it being said of Christ himself, Mark 16. 5. He could do there (viz. in his own Country) no mighty works, because of their unbelief: as if unbelief in man, had tied God's hands, and disabled him who is ever omnipotent, to act accordingly: though we must understand the words of Scripture not absolutely, but according to the ordinary course of Gods proceeding towards man; who must not expect that God will obtrude his blessings upon him contemning him, as did these his Countrymen, who astonished at the Wisdom and Doctrine of Christ, carped at his Relations and Education, and meanness of his Person and Parentage, believing, with prejudice reprovable by their senses, that Christ could not do that they saw him do; and therefore refused to bring forth to him their sick and impotent, so that he could not do many mighty works there. And the case is the same in spiritual mortifications, and cures of the distempered soul: To him that believeth, all things are possible, but unbelief makes possible things impossible; and easy things, most difficult. For Faith not doing its office of declaring to the ignorant mind, the nature of God, an implacable Enemy to sin; and the nature of sin, an intolerable Enemy to God, man must needs be carried away by that false natural light that he hath, after those pleasing objects that seem, rather than are good to him: And again; He whose faith is firm, is also operative as well as intuitive, and so far influenced and excited by it, that he cannot choose but he must act according to his judgement, persuasion, and principle of life.  
3. For what was that which moved Moses to forsake Egypt, and bid adieu to the Courtly pleasures of it, and to suffer affliction with the people of God, and to esteem the very reproach of Christ greater riches than the Treasures of Egypt; but that, as the Scripture tells us, He, by his faith, saw him that was invisible, and by his faith had respect unto the recompense of the reward. He by faith both believed aright in God; and by the same, loved what appeared to him most noble and . Which held not good then only, but is of perpetual truth, as is that of our Saviour Christ also: According to thy faith, so be it unto thee. So it is, and so it ever will be unto Christian Souls. If a man believes truly but does not fully, his faith is impotent in its hands and feet, and can profit very little to the main end of Faith. If a man believes firmly, but not sound nor truly, his faith (like to the knowledge acquired by our first Parents upon the eating of the forbidden fruit) brings him to shame and confusion of face. And of this sort are innumerable mistakes, not to be here instanced in; that only excepted, which is of most general evil consequence, whereby men are wont, and willing to divide and rend faith from itself; I mean the Form or inward act of believing, from the power and effect of Faith; persuading themselves that Faith alone so taken, gives us Justification; and if so, it must needs give us Sanctification too. For none are justified, but such as are thereunto prepared by a competent degree of Sanctification. And so in truth at length, it will be found, that whatever is pretended and more dangerously presumed, no man is more Justified alone by Faith, than he is Sanctified by it alone: and the works of Faith are in no place of holy Scripture, opposed to Faith itself, the cause of such works, in reference to our Justification: And it is altogether as derogatory to Christ's merits and the freeness of God's Grace, to rest upon such Faith for justification and salvation, as upon such works of Faith. But this I speak as I pass.  
4. However therefore the Authors of such Doctrine, or, at least, forms of speaking, as have lately prevailed, disown the necessary ill consequences of the same; and allow, yea urge much good works; and with many flourishes commend the use of them, yet advancing immoderately and injudiciously the Act of Faith, cripple it, and bind it up from the free course and full influence it may, and otherwise would, have upon men's lives, to the purging of the Soul from evil, and impregnating it to good works of virtue and holiness.  
5. But leaving that Controversy, let us proceed to what is without Controversy, showing, by plain instances what we have propounded concerning the power of Faith in our militant state here. And let it be ingenuously judged, how a man, by Faith thoroughly convinced of that one first Principle, that there is a God, Creator of all things, Judge of all things, and of all Men especially, and their hearts and actions, and infallibly rewarding the good, and the evil, can easily omit the good so amply hereafter to be remunerated; or rashly fall into the evil of Sin-tempting, standing by his Christian Faith assured, that his temporary trifling, vanishing as soon as felt pleasures, shall end infallibly in bitterness, and neverfailing sorrows. Who would sow that seed in his Field, which he might easily believe will rise up to an harvest of Serpents, which will sting him to death? Or can a man steadfastly believe that Article of his Creed teaching and assuring him, that Christ that righteous Judge, shall appear a second time in glory and severe Justice towards quick and dead; rendering to every man according to the good or evil he hath done in his body, viz. Life Everlasting, or shame and torment everlasting, and not fear? or fear, and yet commit such things, as will weigh him down into the place of such misery? What wise man would be tempted so with the beauty and desireableness of drinking out of a Golden Cup, when he knows it is filled with deadly Poison. Or would any man eat of that bread fair to the Eye and perhaps pleasant to the palate, which he knows will suddenly after breed gravel and stones in his reins and bladder, and infinitely torture him? Certainly such a man's persuasion (which in Religion we call Faith) must needs be very weak, and his fondness, strong, which can impose so hard things on him, unrejected.  
6. No more can any man have a sound and sufficient persuasion of the heavenly Mansions and the unspeakable Glories thereof, yea the perfection and beauty of Virtue, and divineness of holy Life, and good Conscience, and neglect or contemn the same for the fallacies, vicious practices put on the outward senses, for a moment, or less, if less we can imagine. Is not this next to a Miracle, if we may allow the Devil to be able to work Miracles, contrary to the Doctrine of the Schools? For what way we call a Miracle, if not deluding the senses, and so far changing the natures of things to man's eye and common sense, that he shall call good evil, and evil, good: and have no other opinion of Flames, into which he must be cast, than of a Feather bed.  
7. To him that lives by Sense, the present sweet is most sweet, and the present bitter most bitter: but to him that lives by Faith and not by Sense, the future exceeds in both kinds: And, to a truly wise man knowing the worst of troubles and hardships in this world, no more to be compared to the miseries wicked men suffer hereafter, than the joys of sin in this life are to the glory to be hereafter enjoyed in Heaven by the Righteous, it may seem most reasonable to choose the least of Evils, and to run the least of hazards too: as that poor, simple austere man vilely and coldly clad, and as ill fed, did; with whom (as our own histories tell) a boisterous and soft Gallant meeting, demanded of him, Why he used himself so hardly? and was answered by him, I do this to escape Hell-fire. But, said the Gallant again, If there be no Hell; what a Fool art thou to use thyself so ill? But he more wittily and sharply replied, But what if there be an Hell, how much more Fool art thou to live so as thou dost? Put the case to common Reason, (for true Faith is infallibly assured of it) that it was a doubtful point, Whether there were an Hell or not; a Heaven, or no Heaven; and the Scales weighing both sides were equal: would not general Reason advise so to believe as to take the safest course, and live that life which may lead to the supposed happiness, and escape the threatened torments? What hurt befalls that man that lives continently, temperately, modestly, justly, soberly, yea and selfe-denyingly as to those things which are not necessary; though no reward follows upon his rigours, but the ordinary comforts of health and peace of mind which are greater to him than the riotous liver and pleaser of his appetites and senses without restraint? But what hurt doth not befall him hereafter, who by indulging to his sensible Soul, bereaves himself of everlasting happiness in the world to come? that not being all neither, as our Religion truly informs us.  
8. Let us therefore truly examine ourselves, as St. Paul exhorteth, whether we be in the faith, and prove ourselves, knowing of our own selves, that Jesus Christ is in us, except we be reprobates? 2 Corin. 13. 5. Surely if Christ be in us, it must be by Faith: and if Faith be in us, it will discover so much of the events of an holy, and wicked life, as not to be like a Horse and Mule which have no understanding, nor like such men who have lost their understanding: but like to that Great Example set by Christ, for imitation here, and salvation hereafter.   

SECT. III. That in purifying ourselves, principal care is to be taken of the purity of our Faith; and of the affections of the Inward Man, not neglecting outward severities.  
1. FAith is not only by the Reformed very often, but sometimes by the Unreformed also of great note, compared to, and called an Hand: But if this hand of Faith be all on the taking side, and little on the giving, (both which are properties equally of the spiritual hand) then is it very defective. For the Philosopher termed the hand of the Body, the Organ of Organs, or Instrument of all other Instruments useful to us; and such is Faith to our spiritual life and actions, given us to work the work of God with. If therefore it be only extended to receive Christ, and justification by him, to the quietation of the solicitous and troubled Conscience; and not to prepare the way by diligent and dutiful actions, our faith being first unfaithful to God, will in the end also prove treacherous to our own Souls. And that Instrument which is blunt or ill framed in itself is very apt to mar the work intended. Without a good Pen, a man, how expert soever, cannot make a good letter; and much less write a fair hand. And not only an heretical Faith subverting the true Faith, but an Orthodox and sound, yet barren, credulous, presumptuous, unactive, impatient of both good and evil, fond, contumacious, turbulent, or unnecessary querulous, and quarrelsome, being entertained and rested on, draws nearer to perdition than salvation, how flattering soever it may appear to the owner of it.  
2. And on the other side, blind zeal, and violence rather than zeal going about to reform the Soul with an unreformed or unsanctified Faith, do oftentimes expose the Body and Soul to unprofitable and dangerous injuries: perhaps upon a mistake of perfection commended to us in the Holy Gospel. For instance; If a man should put out his own Eyes, lest they should, or because they had misled him; or to the end he might become a better Philosopher, as they writ of some Philosophers, and it is said of Didymus the Alexandrian, otherwise an holy Christian given to contemplation: or if a man should mutilate himself because he would not be chosen a Bishop, of which Antiquity gives us instances, or to prevent or to revenge acts of unlawful Lusts, should destroy what Nature hath ordained: or, in fine, should, having fallen into any great and shameful sin, think to make propitiation for the same by laying violent hands upon himself, all this must be imputed rather to want, than abundance of Faith; and to impenitence accumulating sin unto sin, till the Soul sinks under the weight, which by true Faith might have been removed or lightened.  
2. The inordinate passions therefore of the mind are to be the task of every good Christian; and the purging or chastizing of the irregular appetites; and casting out of doors, and so purging the Temple of God, as Nehemiah did the profane Stuff of Tobiah the Samaritan, out of the Chambers of the House of the Lord polluted thereby. Several Inmates there are which either creep in for entertainment, or perhaps plead prescription, which must be dislodged, or there will in a short time, be found no room for the Master of the House himself to reside in, or rule over the Soul. To wash the outside of the Bowls, Platters, and Cups, is not amiss, for it is required of every man not only to be religious but to appear so, lest he comes under the condemnation of those who are ashamed of Christ, his Doctrine, and holy Discipline; but to content ourselves with that pittance of performance, is to rank ourselves with the Pharisees and Hypocrites condemned by Christ. Oh that there were such an heart in them, was the wish of God himself, to his peculiar people the Israelites; Deuteron. 5. 19 when they promised fair, and spoke well concerning obedience, which God requires. But not the obedience of the tongue, which without the heart ends only in airy Compliments absurdly used towards men, and ridiculously towards God, when the heart is far from him. And far is that heart, (and must needs be so) from God, which is unclean: and unclean it must needs be, which entertains such a Rabble of lusts; which, like drunken Companions in Taverns or Alehouses, quarrel notoriously one with another: but agree to foul the Room with their Pipes, Pots, Glasses, Liquor, and perhaps with their own vomit and other evacuations. The sober man seeing this disorder and hearing such noise and havoc, says, I would not be bound to dwell there, if I might have never so much. And can we think that Gods pure and piercing Eye beholding such distempers of the Spirit, and disorders which the lusts of the flesh make in the Soul, and the uncleanness contracted thereby, can, or will condescend to take up his habitation there? Into a malicious Soul wisdom shall not enter; nor dwell in the body which is subject to sin, Wisdom 1. 4. For all sin consisteth of two things contrary to Wisdom, and to God the Fountain of Wisdom, Folly and Foulness; which cannot consist with the Spirit of Holiness, and the true Wisdom which cometh from above, and is first pure, and then peaceable, etc.  
3. If it were therefore only because God so frequently, so earnestly, so pressingly requires inward Purity; Purity of intention and understanding, which qualify exceedingly actions otherwise irregular, and faulty; Purity of affections freed from smuttie delectations, and clear and sincere and fixed and fervent towards the best Objects, and that upon the best Grounds and Motives, God's service and honour; who well advised would not apply himself to so noble, and necessary a task as the searching and trying his heart, and casting out thence whatever may corrupt the rest of his exterior services, and offend the eyes of his heavenly Father, though not scandalous to man.  
4. And this may be another Motive to interior holiness; the powerful influence, the inward temper and disposition of the mind hath upon all exterior actions, whether good or evil. For according to the Regency of the mind, is the obedience of the outward man; as our most wife and holy Master Christ informs us, saying, Mark 7. 21. From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within, and defile the man. All sin defiles, but principally, and in the first place, the inward man; and thence as from a bitter or corrupt Fountainhead, unsound and impure actions do flow. Or as we see in Clocks and Watches, the Hand outward pointing to the hour, goes true or false according to the Spring, and inward frame of them: so our external practices are right, just, and holy: or, on the contrary, false and depraved, according to the corrupt or sound principles of Reason and Faith, and the sober affections of the heart purified by Faith. For until the Spirit of Sanctification, and mortification and renovation hath wrought our corrupt nature to a blessed and thorough change, little may be expected from us outwardly, either acceptable to God, who looks more upon the manner and form of the Deed, than the Deed itself; or profitable to ourselves. For, (to continue a little farther our similitude) as we see men having bad Watches, will with their Finger or Thumb place the Hand aright to give some credit to them which presently, according to their ill frame, return to their wont error. So Hypocrites, to appear fair and good to men, push themselves on sometimes to regular and laudable acts, and sometimes restrain and set back their rank course of sin, for some imperfect, if not evil end, but soon relapse to their accustomed excesses, for want of the principle of holiness, and a constitution heavenly inclined, the only true Spring of good and laudable actions.  
5. Again, The inward man may well be compared to the Marketplace of a strong City; The Enemy may surprise, or by some sudden violence, may possess himself of the outworks, and yet be repelled again, and the City stand firm and safe, and faithful to its Sovereign; but if the Enemy once possesses himself of the Marketplace, there is no hopes of standing true to the Owner, or withstanding the Adversary. So is it with them who have suffered the Legions of foul Spirits to enter into their hearts, and there to nestle and triumph. All attempts are but feeble and insufficient to exhibit just and reasonable service to God. For no sooner do some good inclinations arise, no sooner do we offer at good, but a party of vain thoughts, dishonest motions, are sent forth to suppress all good but weak purposes of returning to our allegiance to God, and the doing of his Will. Great circumspection therefore must be used, strong resolutions must be taken, and many difficulties of hunger, thirst, and hot service must first be passed through, before our Redemption draweth nigh, and we be restored to the Mastery of ourselves, and the ministry we own to God.  
6. But add hereunto, fourthly, a more intrinsic argument to the stirring us up to the cleansing our hearts; the great benefit redounding to a man's self, who shall so acquitt himself. For however this conflict with the powers of flesh and blood, and this Conquest is very difficult and tedious, and therefore is called in Scripture, Mortification and crucifying the Old man with the affections and lusts; yet the work once done, and the victory obtained, brings wonderful ease, quiet, satisfaction, and cheerfulness unto the Spirit, rendering it much more expedite and lightsome than it was before, struggling against a contrary Principle, which evermore clogged it, obstructed, and either wholly impeded, or grievously retarded the performance of Divine Services. For men being scarce able to extinguish the clear notice of a Deity in them, and little less able to deny wholly such a service as is due to God, do with an unwilling will, divers times, submit to Religious acts: but wearisome and tedious are they to them, through the prevalency of unsubdued lusts; which by this necessary Discipline being mastered and expelled, a great change is made in the Soul; and then, with lightness and readiness, is that done which before was irksome and grievous. As David himself found it in himself, when he said, Psal. 119. 32. I will run the way of thy Commandments, when thou hast set my heart at liberty. And then are our hearts at liberty, when the Bond-servant Hagar, with her offspring, which would domineer, are cast out. Then are we free indeed, when the Son shall make us free; then doth the Son make us free, when he delivers us foe far, as St. Peter speaks, 2 Epist. 1. 4. as by a Divine nature given unto us, we escape the corruption that is in the world, through lust. Then shall we not fear the Law of the Land constraining us to God's service, more than God; then shall we not shrink and murmur at Fasting-days, nor repine when, on days of public Thanksgiving to him that is glorious in all his Saints, it is expected we should suspend and intermitt our lawful labours, and wholly cut off and deny our unlawful pleasures. We shall not need then, as Beasts under the levitical Law, one, or more to drive us to the House of God, nor drag us with violence to the Altar of God, to offer an holy, living and acceptable sacrifice to him, which is our reasonable service: But with David's Spirit, we shall say, I was glad when they said unto me, Let us go up unto the House of the Lord. And how much better is it, we should do a thing with Alacrity and great content, than with constraint? But this we may do, if we can but free ourselves from that load of corruption we are apt to lie under. And what effect in this kind and progress a man hath made in himself, may be competently discerned from the sense a man hath in himself, of the fear of God, and love to his service and worship: which though the most pure and perfect in this life, is not without some tepidity of spirit sometimes; yet the seed of God sown in the heart will generally spring up with gladness.  
7. This therefore should be our great and chief endeavour which is the Counsel of Solomon, Prov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life. And if, as Solomon saith, Prov. Chap. 18. 21. Death and life are in the power of the tongue, much more true is it, that both of them are in the power of the Heart; as it stands affected or disaffected to God: seeing the Poison or Balsam which distilleth from the Tongue is originally owing to the Heart: as the Heart doth comprehensively signify the entire body of affections, which must be dedicated to God. But given to God it cannot be,, without a mock or derision, but as it is whole and sound; clear, and clean, according to the balance of the Sanctuary of the Gospel, which consists much of Christian Equity. We never heard of any that lived a life of nature with half an heart only; neither of any that was sick on one side of his heart, and well on the other: no more is it possible to please God with one part of our heart, and to please the world with the other; or at the same time, to live the life of this sinful world, and of Christ: My son (saith God) give me thy heart; and not a piece of it: for that must needs be dead flesh, odious to man, and much more to God.   

SECT. iv Of the proper Means and Method of cleansing the Soul: and first of Baptism.  
1. SUCH is the contagion of sin naturally infecting the very Soul, as inheriting our Forefathers corruption, that being in love with it, (as all men love that which is natural to them) there is but small hopes a man should be able, or so much as willing, to help himself out of that evil state. The wisest Physicians admit of Counsel and assistance from others, when they are in any languishing condition: And some Sores or Wounds there may be of the Body, which a man's one hand cannot come at to dress or cleanse; and therefore needeth the applications of others: And this is the case of the corrupted Soul by Nature. This is thy wickedness (saith the Prophet Jeremy Cap. 4. 18.) because it is bitter, because it reacheth unto thine heart: It is every man's case, Thou hast destroyed thyself, but of me is thine help. God must, and doth prepare us to a new life, and salvation, by his own Counsel and Hand: and a Laver of Regeneration, a Sacrament of Baptism hath he ordained to the cleansing of our original defilement, and purging our inward man, which no outward ministry, not ennobled with Divine Virtue, can reach or remedy. This was prophesied and promised by God in Ezekiel, Chap. 13. 1. In that day there shall be a Fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and uncleanness: And this we, to our wonderful satisfaction and comfort, find accomplished in the pure water of Baptism: the force and effect whereof we are well taught by our English Catechism, which says: Being by nature borne in sin and the Children of wrath, we are hereby made the Children of Grace. And Children of Grace we are not made, but by such purification which proceedeth from the blood of Christ shed for the expiation of our filthiness, and offences. And the Blood of Christ is no otherwise effectual to our cleansing, than as applied by that which represents it, Baptism: So that the Apostle, 1 Corinth. 6. 10, 11. having described the lamentable and foul state of the natural man in Fornication, Idolatry, Adultery, Effeminateness, abusings of Mankind, Thefts, Covetousness, Drunkenness, Extortions, whereof whoever is guilty, shall not enter (that spot and guilt remaining) into the Kingdom of Heaven, adds, to our humiliation and comfort at the same time. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified, by the name of the Lord Jesus, and by the Spirit of our God; which plainly directs us to Baptism, Washing and Sanctifying from all uncleanness of Nature. And therefore none were ever admitted into the number of Christ's flock or holy Fold, the Church, but such as were so sanctified: contrary to the frequent errors of the Modern Divinity, which denies the power of spiritual mundification, to Baptism, and of pardoning sins: restraining its virtue to significations only of remission of sins, by Christ; and the Incorporation of us into the Church, which is the Body of Christ. Which Doctrine, as very new and contrary to the faith of the Ancient Church, and so many clear and express places of Scripture, ascribing a power of cleansing and pardoning unto that Sacrament, I wonder how men of Learning and Conscience could readily maintain: And that is all I shall at present say against that Dogme; avoiding here all contentions, and pursuing the plain truths useful for our edification.  
2. And this leads us to another effect of Baptism upon the Soul, which concerns actual transgressions; as well as original sin removed thereby. For not only is that sin actual and original which we bear about us, purged away at the time of Baptism, but by virtue of the Covenant God makes with us then, we are in a capacity to purge ourselves (God's grace always supposed as concurring with us) and to obtain remission of sins, and reconciliation to Almighty God, by repentance, whose efficacy to that purpose, depends absolutely on preceding Baptism; so that Repentance inward attended by change of heart, and life, can ordinarily be of no power to reconcile us to God, but as we are before baptised into Christ: whatever God may do by his extraordinary and unrevealed Will, not to be relied upon, without adding sin unto sin, and that of presumption, tending to a new provocation.  
3. And the manner of so expiating sin committed after Baptism, is yet farther improved from the Sinners serious reflection upon the solemn Vow made in Baptism, between God and himself, of forsaking the World, Flesh, and Devil, and all sinfulness occasioned by them. For what ingenuous Christian calling to mind what God hath in that Holy Sacrament done for him, or what he hath vowed to God, but will farther bethink himself how to demean himself agreeable to such Covenants; and consequently apply himself to those Duties incumbent upon him? And to this St. Paul would argue us, Galat. 3. from the established Custom among men, saying, Brethren, I speak after the manner of men, though it be but a man's Covenant, yet if it be confirmed, no man disannulleth or addeth thereto. According to the general Law of Nations, it is base, and dishonest, and very dangerous, to break the Agreement made, or to invent, and forge new terms, never condescended to by the other Party. And how can we think but God should make good what he threatens his own people, viz. Avenge the quarrel of his Covenant, Levit. 26. 25. So that God having thus freely premised his pardon of our sins, and washed us with pure water, and moreover, furnished us with such a Fund of Grace, then given us; and following us with actual Graces superadded to the general, what should more prevail upon us than to improve them all as well to the clearing us from our former evils, as resisting the manifold temptations occurring in our Christian warfare? For by Baptism and the Vow made therein, hath God put a word into our Mouths of truth and holiness, whereby we may confound sin and Satan: he hath put a Sword into our hands, wherewith we may strike through the Loins of the Old Man: he hath made us more than Conquerors; and more than clean, in that, Naaman-like, a Miracle is wrought upon us by the true Jordan-streams, in renewing our leprous and foul flesh, to its pristine purity: and granting unto us that we may so preserve ourselves when we happen to fall into the mire of sin; by virtue of an efficacious Repentance, made so by Baptism: of which in the next place we are briefly to speak.   

SECT. V Of the Grace and Power of Repentance in Cleansing the Soul.  
1. O Divine! O Blessed Repentance! How like our Blessed Saviour, art thou despised indeed, and rejected of men, a Lady of sorrows, and acquainted with griefs? How do we despise thee, as one of no beauty, that we should desire thee? Isaiah 53. How beautiful art thou in the Eyes of God? How powerful in the presence of God? For as God seethe not as man seethe; so loveth he not as man loveth. With vain man, that person is lovely and enamourring which hath a well featured face, a fresh look, a ruddy Complexion, bright and sprightly Eyes, and such like ornaments of Nature; which if they be not accurate enough, recourse is had commonly to Artifices imitating and excelling Nature. But with God lovely are the Eyes swelled with weeping: the moistened and blurred Face, the drooping Head, neglected Attire, pale Countenance, and dejected, not daring so much as to lift itself up to Heaven, sackclothes on the Body, instead of Silks and gorgeous Apparel; and ashes on the Head, and halfe-formed language directed to God, through confusion of mind and oppression of spirits under the sense of sin and offences committed against God. This is the thing God is most in love with; this is the Image, methinks, I could worship above any other representation; and by mediation of which, I should hope to have greater acceptance with God than by the intercession of the most eminent and renowned Saint in Heaven. For if Saints can help and befriend us seeking to them, they cannot prevail for us before God, but as we repent: but certainly Repentance may prevail with God without them. Though thou wash thee with nitre (Jerem. 2. 22, 23.) and takest much soap, yet thine iniquity is marked before me, saith the Lord. How canst thou say, I am not polluted? But, Take to you words [of Repentance] and turn to the Lord: say unto him, take away all iniquity, and receive us graciously, etc. and you shall be saved from your sins. Offer to God all the Beasts of the Field, and the Sheep upon a thousand Hills; yea take the fruit of thy Body and offer it and them all, as a sacrifice of expiation to Almighty God for the sin of your Soul, and it shall not be received: but the sacrifice of a broken spirit, and contrite heart, O Lord, thou wilt not despise. And what should I mention, in this case, the treasures of Princes, of no account with God in comparison of Repentance to find favour before him, or to cleanse us?  
2. Who is there then that should be afraid of Repentance, which removes all consternations and fears? Who is there that should be ashamed of the deformities of Repentance, so beautiful in the eyes of God? or the baseness of it, so exalted and honoured by God? 'Tis true, At first she will walk with him by crooked ways (Ecclesiasticus 4.) and bring fear and dread upon him, and torment him with her discipline, until she may trust his soul, and try him by her laws: then will she return the straight way unto him, and comfort him, and show him her secrets. For what can be more easy, or equal, or comfortable than what St. John saith, 1 Ep. 1. 8, 9 If we say we have no sin, we deceive ourselves, and the truth is not in us: But if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness?  
3. But all this while (though the danger be not so common or great as the contrary, undervaluing and neglecting Repentance) caution is here to be used, while we thus applaud and magnify Repentance and the power of it, lest we ascribe too much unto it. For here may Repentance curing the distempers and purifying the pollutions of the Soul, say with the Apostle Saint Peter, Acts 3. healing the impotent man, Not by our own power or holiness have we made this man to walk: But by the power and institution of God, is the great cure wrought by it upon the Souls of the penitent. For what is Repentance of itself? Even as vile and contemptible a thing as it appears to be; as course and uncomely, as unhappy and unfortunate, and unprofitable to such great ends, as it seems. What can a melancholy look contribute to the clearing Gods countenance towards a Sinner? Or what can a wounded heart conduce to the healing of the diseases of the Soul? What satisfaction for the wrong done to God, can wring of hands, beating the Breast, sackcloth and ashes, severe Penances, liberal Alms, (very commendable in such cases) avail to recompense the injuries done to God, our Neigbbour, or our own Souls? How is it possible these things should restore innocency to the Person, or integrity and purity? No surely. But God seeing man plunged into debt with him, in ten thousand Talents, and having nothing to pay, so condescendeth to the necessities and extremities of his miserable and forlorn Creatures, as to raise up one Mighty to save, poor in Spirit, and rich in Mercies and Merits, which he extended to the relief of us lying under guilt and Gods heavy displeasure: but yet not so absolutely and inconditionately, but we should concur by our endeavours to put efficacy actually into the general means ordained by God to our restauration and reconciliation: amongst which none is more prevalent with the Father of Free Grace and Mercies, than Repentance, and that quickened and enlivened by such adjuncts and fruits mentioned. For who shall except against God, if he pleases that so many Ciphers of our penitent actions and humiliations, shall stand for round Numbers tending towards the payment of our debts? Baptism by natural water is but a poor and beggarly Element of itself, to wash away original Sin: but God may, and hath elevated it to a noble and Divine Effect. So the baptism of Repentance is altogether insufficient to such high Ends as washing the Soul, but by God's Institution, it becomes thereunto effectual, to a miracle.  
4. Whatever therefore may be pretended of free Grace on God's part, and feared of superstition, on man's part, in disciplining the Soul by outward austerities, such as afflicting the body to bring i● under subjection to the mind, and rebating fleshly concupiscences and motions towards Sin; Watch, Fast, Confessions to God and man, Prayers, forgiving others that have offended us, Alms and such like Christian acts and exercises, as inconsistent with Christ's full satisfaction upon the Cross, it is more inconsistent with the Goodness and Grace of God to oppose these: and may in like manner tend to the abolition of that small pretence to Repentance, and Prayers, yea Faith itself remaining with such selfe-securing Scruplers. The power indeed of Faith and Repentance is in a manner infinite, through God's Power and Grace influencing them: but God works rather by his own prescription, than according to our imagination, and fond Faith, naked of such a proper retinue as is mentioned. It is abundantly sufficient to all ingenuous minds, and throughly repenting, that God will admit them to the benefit of Repentance, upon the use of it in deepest manner, and with all its circumstances: and therefore for men to speak evil of that way; and to study for excuses from severer practices, and to declaim against them as derogatory to Christ's merits, may provoke God to deny that grace of acceptance, which in many cases, he granteth unto Penitents. For God hath wisely and justly hid from every man's Eyes the precise and particular terms of our reconciliation with him: neither hath he declared precisely all the qualities and circumstances of that humiliation upon which he will acquitt and absolve us. But God undoubtedly doth remit offences to some men's repentance, which he will not do to another's, by reason of the variety of the circumstances of the persons. As for instance, If a man heinously offending God, and having knowledge, opportunity, means and special motives to exercise and demonstrate the same, shall speak lightly of that way, and with presumption rather than Faith, securely lay all the duty on some inward trouble of mind, I may justly fear such a man's repentance will fail him, and frustrate his expectation: though, in some cases and of some persons, it may be accepted. No greater evil surely to God's grace, and man's well-grounded faith is there, than to have recourse to what God can do, and what Christ hath done; and so therein to rest, as wilfully to forbear what they themselves ought to do. And men ought to do what in them ordinarily lies, to the recovery of their fall, and standing right in the Court and favour of God, neither attributing too much to such outward works wrought; nor too confidently laying claim to the freeness and amplitude of God's favour, unqualified wholly for the same.  
5. Two eminent Examples Ancient stories afford us, for the better regulating our belief and actions in this Case. The one is of Father Paemen in the Apothegms of the Fathers: To whom one coming, and confessing a great sin, whereinto he had lately fallen, humbled himself before him, assuring him, that for so doing, he would do Penance for three years. No (said the old Father,) it is too much. A year then, said the other: It is too much, said he. Forty days, said the offender; It is too much, I tell you (said Paemen) three day's Penance, not committing the same sin again (the sin was Fornication) may suffice. No doubt but this resolution was sound and good: because of a fervent and strong determination of taking upon himself a more difficult task and heavy burden, through deep sense of his wickedness, which God principally regards. But should any man set such like sin at so low a rate as to contemn much outward trouble; and say within himself, that true Repentance is to be sorry at large, and not to commit the same sin again; I doubt whether such selfe-absolution, upon such easy terms, would be accepted by God. For those who probably have not fallen into such scandalous sins, but devoted themselves more entirely and intimately to the service of God, have judged their whole lives not too much to win God's favour by Repentance, and that of the severer sort. For Gregory Nyssen in the Life of St. Ephrem the Syrian, writeth of him, That as it was natural for all other men to use respiration, and motion; so became it customary to him, to weep: so that there was scarce any day or any night, or any considerable part of day or night, or very short time, in which he did not shed tears: teaching us, that we ought never to resolve against weeping for our sins; or having confidence in God's mercy; where the grace of true Repentance is found, and true fruits, though not so high and heroical, (as I may so speak) are not wanting. Nothing is more contrary to the free Grace of God or our Duty than limiting him or it, where he hath not circumscribed himself. To say within a man's self, God will not have mercy upon me, unless I truly repent, is the Doctrine God himself put into a man's mouth, and must be held immutably and inviolably: because he hath so often said it, and hath limited his pardon to that condition. But to say, To do thus much in Repentance, or to go thus far only, is sufficient without farther troubling flesh and blood; or, on the contrary, to say positively, God will not pardon my offences, unless my true repentance be attended with, and demonstrated by such or such outward exercises, is to determine what God hath not determined, and to lay the stress of obtaining mercy upon uncommanded services; as we are taught, by some of late days, to speak. It is left therefore by God, obscure; as to the visible part of Repentance, what God will accept, and what he will not, for reconciliation: But to condemn outward severities, as too many do, upon a possibility that God may save us without them; may, for aught we know, turn God's face from approving our presumed-on Repentance inward. For there are so many instances of Great Sinners, greatly humbled outwardly as well as inwardly, upon the sight of their sins, in Holy Scripture, as well as monuments of the Church, that it is a wonder to me, to observe the confidence the modern divinity of some, hath put into the hearts of men, by a prodigal faith, to make up a short and easy reckoning between God and them, adding taunts, and reproaches to them who surpass them in sensible exercises and concomitants of inward sorrow. He therefore is in the safest way to have his soul cleansed from his sins; and the scores wiped out between God and himself, who shall bear such a venerable opinion towards Repentance, such a hatred and detestation of sin, such an equal opinion between the Justice and goodness of God, as that, by abundance of penances imposed on himself or by others, whose judgement he may follow better than his own in such cases, he cannot merit properly God's favour; nor, keeping up a faithful and humble spirit towards God in sincere Repentance not so fairly qualified, must despair of remission. For undoubtedly the contrition of the heart shall much preponderate the bodily exercises, weighed together in God's balance, but 'tis no reason at all, because that is principally to be done, that we should leave the latter undone: and that upon several accounts, not so well consisting with our present design.  
6. But yet in general, to reconcile men to the complexe duty of Repentance thus asserted, I shall offer to the devouter minds, these few Considerations of the excellency of Repentance. As first, that Repentance is the greatest Good God could bestow upon the lapsed Sinner: so that it may be doubted, whether his singular love to mankind had appeared more conspicuously in preventing his fall by a powerful hand, than by giving him Repentance, to lift him up again. It was much easier for man to have persevered in the state of Grace at first received of God: and seems more easy to God (if any thing may be said to be difficult to him) to have preserved man so, than to have restored him. So that of that great evil of man, Apostasy from God, this great good ensued, the manifestation of the greatness of his power and mercy in giving repentance unto man; and by such an abject thing in the eyes of the world, to produce so glorious effect as the conversion of a Sinner, the very joy and applause of the blessed Saints and Angels in heaven. Nay, though Christ, as a Mediator and Redeemer, was the pure gift of God to man; yet the influence and effect of Christ's mediation, God would have to depend wholly on Repentance: as is employed in these words, Acts 5. 31. Him (Christ) hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sin. So that as there is no forgiveness without repentance, and there is no saving repentance without Christ, so is there no saving Christ, without repentance. For this was one end of Christ's coming into the world, Repentance: as we read, Acts 17. 20. The times of former ignorance, God winked at, but now commandeth all men to repent, every where. And hence it is, that the Apostles having heard what success St. Peter's preaching had amongst the Gentiles, make it matter of astonishment and glorification of Almighty God, as it is written, Acts 11. 18. When they heard these things they held their peace, and glorified God, saying: Then hath God also to the Gentiles granted repentance unto life.  
7. But farther, let us see more particularly the dignity of Repentance; in the managing of which, all the principal Attributes of Almighty God are engaged: as first of all, that which is most formidable to a guilty, and conscious Soul, his Justice. For when by foregoing Illumination, the mind of man is brought to the knowledge of the nature of sin dwelling in it, and the strong opposition which is made against it, and enmity; and the fearful reward due to it, who can but tremble, to find himself brought under the plagues due to it? But withal, considering the wonderful condescension of Almighty God entering into a Covenant of Grace and favour with Sinners, upon the terms of true repentance, and that he will infallibly be as good as his promises declare him; the bitterness of his Justice is changed into the sweet waters of Life, to the desponding Sinner. For if God had only said as he doth, Exodus 34. 6, 7. The Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness, and truth. Keeping mercy, for thousands, forgiving iniquities transgression and sin, and that will by no means clear the guilty, etc. the matter had not been so wonderful: For it is imprinted in the minds of all Believers, that God is merciful, and Good to all, even to Sinners that repent: Almost every Chapter in Mahomet's Koran proclaims that aloud: and this is most pleasant to the ear of a Sinner dejected for his errors; but much more is that refreshing the languishing Soul, to hear, that Justice itself is turned to be a Friend to a Sinner; by virtue of repentance: as St. John assures us, 1 Epist. 1. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. However, therefore Scholastical doubts and disputations may be raised about the manner, how God, out of his justice, may be said to save a man; yet it cannot be doubted, after such express words of Scripture, that so it is. And that this comes thus to pass, that God hath so great regard and esteem for his own gift, Repentance; that where ever he finds that, he hath obliged his honour, his truth, or faithfulness, to his word, and Justice itself to acquitt that Sinner, and cleanse him from his pollutions. Not unlike to the gift of some great Prince, or Person, to some inferior one: who in token of his fidelity to him, and firmness in all great calamities and distresses endangering his life, delivereth to him a Ring, or other privy token well known to him, advising that if ever he be called in question for his life, or like to be oppressed by his Enemies, he would send him that, or show it him, and it shall suffice to oblige him to come speedily to his deliverance, and safety: so pleaseth it Almighty God, to grant to his friends in Christ, this excellent gift of Repentance, which he beholding, is so much affected with the dangerous condition of the miserable Sinner, that in honour and justice, he holdeth himself bound to secure him from the malice and mischiefs which his Enemies long and strain hard to bring upon him.  
8. And so may we say of the Omnipotency of God, concerned very much in the delivery of the penitent Sinner. For as there is guilt, danger, and damnation in sin; so is there likewise shame and confusion of mind and face, at the apprehension of so foul errors and odious spots as accompany the commission of sins: so that the same pierces into the very soul by its stain; and infests the Conscience with intolerable pain, at the apprehension of such a shameful condition. What would an ingenuous Penitent give? yea rather, What would he not give, that he had never offended so Great a God, and so Good a Father? With what shame, (the eyes of his mind being illuminate) doth he reflect upon himself? so that it is questionable in some truly repenting, and generous souls, whether the abhorrence of that foul state it finds itself in, by sin, be not altogether as intolerable as the foreseen punishments of Hell itself: In such cases as this, when all other hopes of being restored to its pristine integrity and purity; so infinitely  to a true Convert, faileth; relief and remedy is discovered in the Almighty power of God, which, and none but which, could cause the Leprous and filthy parts of Naaman to return to the soundness and sweetness of the flesh of an Infant; and can as easily renew the defaced and defiled Soul; so that when one day it shall appear naked at the Tribunal of Christ, before the sharp-sighted Angels and men, they shall not be able to discern the least blot or blemish in the same: And why? because, as by a second regeneration after Baptism, Repentance renews the soul by God's powerful Grace, to a new habit; and is therefore called a Second Baptism.  
9 Furthermore, what can be more worthy of every good Christians practice, than Repentance, which God honoureth above many splendid Graces in the sight of the world; yea, which men, more thoroughly seen into the divine study and art of conversing with God, judge to be inferior to none in dignity, and above all in necessity? How do we read of David's Repentance, and Peter's, restoring them entirely to God's favour? so that former sins which were great, obstructed not their ascent to the highest pitch of God's favour, and of Rule and Authority in the Church of God. For doth not the incomparable Parable of our Saviour Christ in the Gospel, Luke the 15th, of the lost Sheep; of the lost Groat, of the lost Son, prove the certainty to us? all which declare unto us this miserable state of Sinners fled from God, and unreduced; and the happiness and glory, upon their return, by Repentance; and the joy in heaven and earth upon their conversion unto God and goodness, as upon a Victory won over the Devil, and a soul won to God.  
10. And if we compare Repentance with other Christian virtues adorning the Soul, we shall find great glory ascribed unto it, and set at the Right-hand of the very chiefest: For what is more commended or extolled by the Holy Fathers of old than Virginity? And yet by Saint Austin, Humility is preferred before it. And Humility is but one branch of the main body of Repentance: which therefore must much more excel the other: And the same have many devout Hermit's said, as Palladius relates.  
11. Lastly, How sour and severe soever acts of Repentance may, at a distance, do appear to a natural eye, in the midst of its clouds and darkness, light doth spring out: and when the greatest agonies for sin, and the wounds of a Conscience stung with it, smart most sorely, there may arise this true ground of consolation, that even this repentance, as bitter as it may seem, is a notable instance of God's favour: for God doth not give such singular gifts but to his beloved and chosen one's: and that, under his apparent frowns against a Sinner repenting, are hidden real smiles of love to such penitents' to whom, if he had not a special favour; he would have suffered him, with the throng of the world, to pass without any remorse, or means of readoption, holiness, and happiness: but repentance proves the contrary. Which may both support the wearied mind, in the midst of crushing sorrows; and excite the secure to undergo this easy Yoke of Christ, (all things considered) and reduce the fugitive Shulamite, the straying Sheep, unto the Chief Shepherd of our Souls, Christ Jesus.   

SECT. VI That this Purgative Repentance must be general, of all sins; and perpetual.  
1. AS God looks upon sin, and as sin looks against God; so must every one that is borne of God, in this, as other things, resemble his heavenly Father. There is no fin but God hateth: there is no Sinner but hateth and opposeth God: there is no sin but fighteth against our Souls, woundeth, defaceth, and defileth the same: there is therefore no Christian but aught to hate all sin: as David may be understood, when Psalm 139. he saith, Do not I hate them, O Lord, that hate thee, and am not I grieved, O Lord, with them that rise up against thee? I hate them with a perfect hatred, even as though they were mine enemies. So that he not only submitteth to, but, afterward, demandeth a search to be made in his heart, whether any kind of iniquity lurketh there, perhaps unbeknown to him, which ought to be expelled.  
3. Learned Masters of Christian doctrine tell us, that God cannot forgive absolutely one sin, and leave another unpardoned; and much less can a man deny one sin, and embrace another: no more than a fornicator can cease to be such in disliking one whorish Woman, and choosing another: Nor may he be said to repent, that he hath abused his body by such unrighteous practices, but that haply, he had to do with such a person: so is it with the Sinner that forsaketh not wholly, but changes his sin: As if he hath in his young and wanton days, lived luxuriously and prodigally, and in his declining strength and years, should begin (as the Prodigal.) to be in want, or aim at the raising of a Family, and leaving an ample Patrimony to his Posterity, and so take up; basely now sparing, as he spent basely formerly; he may flatter himself, and sometimes, like a notable Convert and mortified person, condemn his youthful follies, and mad exorbitancies, and moreover speciously bless God that he sees his error past, and securely bless himself in his late wisdom and abstinences; but all in vain, yea more perniciously than before, if he turns pinchingly abstemious, denying himself many things after the manner of true Asceticks, and renouncers of the world, and all this, out of a new espoused vice, Covetousness, which infatuates his judgement so far as that he flattereth himself in his own eyes (as it is Psalm 36.) till his iniquity be found to be hateful: or, Till his abominable sin be found out.  
3. For God, who abhorreth commutations of Virtue for Vice, much more abhorreth commutation of one Vice for another. Whence it is that Saint James so expressly affirmeth, Cap. 2. v. 10, 11. Whosoever keepeth the whole Law, and yet offends in one point, is guilty of all. For he that said, Do not commit Adultery, said also, Do not kill. Disobedience, Rebellion, or but contempt of God's commands, is seen in one sin as well as in another. And though all stains or spots upon the Face or Clothes be not of, the same colour, yet as they are stains and defilements, are they to be equally cleansed. And it is all a case, whether a man be wounded with a Knife, or a Sword; or bruised with a blunter Weapon, to his no less danger. All Virtues are linked together in prudence, faith the moral Philosopher; for as much as without prudence, men must needs offend, even in doing good things: And all sins are founded and grounded upon folly, even those which carry along with them a pretence and show of wit and cunning; all sin being error and all error proceeding from ignorance affected or involuntary: And all sins being managed by disobedience against God, a man cannot hearty and sincerely apply himself to obey God in any one point, unless he beareth about him a disposition to fulfil the will of God in all things commanded by God.  
4. And this Rule extendeth itself likewise to our duty towards our Neighbour; whom having seen and not having seen God, if we love not, we deceive ourselves, as St. John teacheth us, 1 Epist. 4. 20. He that useth despitefully the Image of his Prince, sheweth his malice against his Prince himself. And no cheating or violence doth a man, out of covetousness and desire of revenge, offer to his Brother, but, for shame, or fear, or inability, he would use to his Father also, yea to God himself. This doth appear by profane, blasphemous, and outrageous speeches often used against his God, as the malice of a bitter spirit and tongue; when the hands cannot reach him. For I cannot but think that a man covetously bend to any great degree, would, if it were possible, cousin God of what he hath, as well as his Neighbour, and tear from him by violence what may serve his turn, as he sticketh not to do from his poor and weak Brother, when he is in the power of his hands. But no man is made innocent from impotency of offending: And no man acquiescing in any one fault or Vice unrepented of, can pronounce himself clean from any, or hope to obtain pardon for any one.  
5. Again, as Repentance cleansing us must extend to all manner of sins, so that no man can deserve the name of a true penitent who is angrily inclined, and not covetously; or lustfully given, and not a Drunkard; or Proud, and not unjust; or a zealous censurer of profaneness, and deboistness, and yet worldly; or contumacious against Just Authority; so must the same repentance be general as to time also; that is, perpetual. A man must never have any kind thought of that sin whereof he pretends to have repent. He must have a perpetual displeasure against himself for having so offended; he must have an immortal enmity against it; And though perhaps he be not actually warring against it by open violence used against himself for it, and against it, for his own sake, he must never hang up his Arms so as never more to pursue it, as occasion shall require. We are to imitate upon ourselves, God's Justice against sin, which never ceases, where pardon doth not prevent it. God punishes the impenitent Sinner with everlasting torments; and therefore man should so judge himself that he be not condemned of the Lord, And therefore, though a man ought not always to be in tears, penances, and lamentations for sins passed, yet always must he bear an habitual grudge against it, an ill will, and enmifie: which intermitted by suitable actions for seasons extraordinary, upon fresh returns of the same into his mind and memory, he must exercise fresh acts of detestation, and humiliation for such his failings and miscarriages. Some men have ceased from the sin they have been formerly overtaken with; but upon occasion can with some degree of content relate the same, amongst them who will make merry with it: Such, we may be sure, are not cleansed throughly from that sin, though they have laid it aside, and that so, that they never commit it over again. For were their souls but so much estranged from it as they ought, as they never committed such a sin but with pleasure (such as it may be) so they should never think of it but with displeasure and detestation; and with an hidden smiting of the breast with the Publican, say, Lord be merciful to me a sinner.  
6. This, I say, aught to be done in some degree, occasionally, though not in the intensest; as when at the time of illumination and conversion the soul repenting travaileth under the weight and sense of sin: especially by them who are not by office, occupation, profession wholly sequestered from the world. For Monastical and Heremeticall lives are described to be nothing else but a state of repentance; Repentance being so called from that which is most eminent in that state, Fast, hardships, watch, solitariness, but when the worship of God requires communion with others.  
7. But the degree required of all is not inconsistent with the due Alternations and vicissitudes of Consolations and spiritual Cheerfulness before God and others. For upon repentance prescribed and sincerely performed, it pleaseth God in Scripture to declare himself reconciled to the broken spirit: so that when God is said to repent of the evil suffered by others for their offences, the offender may be sure, to his great satisfaction, that his repentance is accepted. As when upon Moses his intercession in behalf of the Idolatrizing Israelites, it is said, Exod. 32. 14. The Lord repent of the evil which he thought to do unto his people. And Judges 2. It repent the Lord because of the groan of his people. Therefore in the like cases, he saith, Isaiah 40. 1. Comfort ye, Comfort ye my people, speak comfortably unto Jerusalem. Which God saith unto particular persons, upon their sharp sufferings and deep humiliations; upon the reason rendered for the mitigation of the punishment of the incestuous Corinthian, 2 Corin. 2. 7. Lest such an one should be swallowed up of too much sorrow.  
8. And besides this, Cheerfulness and Gratitude towards God may be esteemed a part of true Repentance, taken in its latitude, for such a general change of heart and mind which giveth that affection to God which before was bestowed on the world. Too much lightness, and jollity, and vanity having transported a man into evil before, transportation towards God well becometh the true Convert. David may be an instance and a Rule to us in this kind. Who had fallen more foully than he? And who repent more thoroughly than he? So that he saith, My sins are ever before me. Psalm 51. The act of sin was over; the repentance was not so: but frequent representations thereof were made to him; which abashed and confounded him: Yet found he such Lucid intervals, and seasons of recreation and joy in God, that he took to him his Harp, and celebrated the praises of God's mercies to him. And no doubt but he administered the Nation under him with proportionable sweetness of behaviour and severity of Justice. Which should be the care and prudence of all true penitents; lest instead of humbling themselves under their sins, they mortify others by their froward and sour behaviour towards them who are about them. For unless some custody, in such cases, be had over a man's passions spiritual against himself for his sins, those which should wholly terminate in himself and against himself, will steal out and be troublesome to others also: which is a great error, and scandalous: as it is often seen that a man being vehemently set against his Enemy, doth strike them also that are next to him, and would part them.  
9 But now let us see wherein consisteth this conflict between the flesh and the Spirit: and by what means the Soul is sanctified and secured from such relapses as are incident to our infirm nature: always remembering this, that no good Christian can indulge to himself any such sins as are commonly called Failings of our corrupt flesh, or sins of infirmity. For no sin connived at, and willingly suffered to abide with us, can be properly called a sin of Infirmity, but comes under the notion and nature of presumptuous sin: For as much as God the all seeing Judge, doth principally look upon the temper and disposition of the will, and heart: according to whose alienation from him, or opposition to him, or affectation of an evil committed against him, is an estimate set upon that sin, though very tolerable, and minute, yea perhaps having somewhat of gracefulness in the eye of the world. This will therefore, comes here to be considered.   

SECT. VII. Of Selfe-deniall required to true Reformation; and that both of Understanding and Will.  
1, NO doubt but all things that God made, as he made them, were at first good, and so continue: but all things continue not in that first and perfect state, wherein they were, as well depending on God in their doing, as in their being. God gave man the most excellent gift of Reason; and under that, Appetites and affections, which are the inward motions of the Soul either to, or from God. So long as we walk by his light, we cannot err in knowledge: so long as we desire by his Will, we cannot err in desiring. Subordination to the Supreme is no bondage; and confinement to him that is infinite, is no loss of liberty or freedom. 'Tis ignorance therefore which impells men no illimited knowledge: and servitude, to study and endeavour to be absolute and commanders of ourselves, without exception. 'Tis not to know, that God prohibits; but to know without true wisdom: the Apostle St. Paul, so flattly contradicting, and confuting men's opinion vainly conceived of themselves, thus writing, 1 Corin. 8. 2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. Which is most true, when he would needs know as Adam and Eve did, without God, or what God would have hidden and concealed from him: And when a man would needs know all things, but can be content not to know himself. For as Charity (of which the Apostle there also speaks) according to the common, and generally true saying, gins at home; so doth, or aught to do, knowledge: For the Alpha of true knowledge, and the Omega too is to know God; but a man cannot know God as becometh him, when he stands in his own light. And in his own light may he be said to stand, when he understands not himself, his measures, his capacity, and means to true knowledge. He that layeth hold of more than he can well span, or embraceth more than his Arms can contain, commonly letteth all go, and loseth it. And so it is in curiosity of knowledge; he knoweth nothing, that would pretend to all things. Like to the Church of Laodicea, Revel. 3. 17. which because she gloried in her riches, was poor and wretched, and blind, and naked, and knew it not. What blindness, what ignorance so gross, lamentable, and dangerous as this? And yet loath are men to have their eyes opened to perceive it, as if in the mist of their mind, they discerned and feared that which he who was cured of a frenzy bewailed in himself, that in his distemper he was much more happy, than in his cure. For in that he imagined and pleased himself with nothing less than a fair principality under him, subjects obsequious, Palaces stately, with Crown and Sceptre: but reduced to his true reason, found the contrary to all these, to his great loss and trouble. And to such excesses doth our presumptuous knowledge betray us. For as St. Paul before saith, Knowledge puffeth up: swells and apostemateth the Soul with corruption, which often breaks out into rottenness scandalous. Hence it is, that if a man errs wilfully and notoriously to all, he is not ashamed; as Seneca observeth: as when in Grammar he speaks false Latin or English, or gives a false pronunciation to a word: but if he doth it ignorantly, and be told of it, than he either blushes, or boldly defends his error against his own tacit persuasion, lest he should seem not to have known as much as another: And Cardane (himself a Physican) tells us, he knew one of the same faculty, who having through ignorance, destroyed his Patient, rather than he would be thought ignorant, professed he killed him on purpose, though there was no such matter: to such a monstrousness of absurdities, and iniquity doth this unbridled and untamed humour of seeming wise, and appearing so, transport a man.  
2. This evil Appetite wars against nothing so much as Religion, and is inconsistent with nothing more; and therefore should Religion war against that; turning the forces of the Spirit against this Tower of the Flesh built up to this dangerous height, by the evil spirit of Pride and affectation of vainglory. And this I look on as a prime and material part of our self-denial, when we shall be able and willing to submit our private, busy, and clambering Reason to the simplicity of the Faith; and know our infirmities and failings, as well as we know others; yea and better too; having attained to that perfection which the wise Man only owned in himself, Prov. 30. 2. Surely I am more brutish than any man, I have not the understanding of a man: with this limitation notwithstanding, that if God, or good Authority under him shall have chosen any such humble Person to preside, teach, and lead others, no modesty nor humility in him aught to withhold him from discharging his office. No more than any knowing himself more wise, or learned, out of his abundance, is to withdraw himself from the guidance of such an one, as he excels; under suspicion of calling God's Providence and Right in question, to rule and teach by whom he pleases: and especially the difficult lesson of humility and self denial. Don't I know? Can you teach me? is the language of a proud Spirit, very often; and of one who wilfully, how ignorantly soever, must and will have his saying. A man out of common charity, might blush for such as do not blush, to hear them, oftentimes indeed wise and more than vulgarly knowing; when they fall into Paradoxes, when they stumble in plain ground; when their mistake happens by surprise or other incogitancy, how loath are they to be taken in the snares of truth itself? how they, by all tricks, pretences, fetches and innumerable devices and defences, would justify what once they happen to say, though conscious to themselves of error, they would not have said or done such things, yet they once passing from them, they will maintain them to the last; though the more they struggle, the more they are ensnared, and fall into a far worse absurdity in defending, than committing an error. And all this that they might not suffer in their beloved and selfe-admired wit. And because they cannot deny them, neither for God's sake, nor for truths sake; but hold it the most honourable course to themselves, to bend both to their saying, than to yield to be measured by such Rules. And if their wits fail them in framing evasions and shuffles which may justify, in some degree, their slips; Passion and loud clamour shall support their cause, and drown the noise of weak truth: as the Idolatrous Jews were wont in sacrificing their Children to Molech in the Valley of Hinnon, to use Fife, Trumpet, and Drum, that the voice of the massacred might not be heard, or pity shown to them, nor justice: O foolish Galatians (saith St. Paul in another case, Galat. 3.) Who hath bewitched you that ye should not obey the truth? Answer may be made, self love, selfe-preservation; which are such, that a man can better endure a blow on the Pate, than on his Opinion. But St. James saith, Chap. 3. 14. My brethren, Lie not against the truth. a reason whereof may be, because he that opposes an acknowledged truth, though not very important, sinneth, in some degree, against the Holy Ghost, the Spirit of truth, and the testimony of his own Conscience; and to have his will in arguing or doing, grieveth the Spirit of truth; truth in all things being Sacred and Divine; which, when it possesseth the mind of a man, seasonable and true is that advice of the Prophet Habakkuk, Chap. 2. 29. The Lord is in his holy Temple, let all the earth keep keep silence before him.  
3. And this Advice reacheth unto the other Branch of a Christians Selfe-deniall, which consists principally and more immediately in the subjecting the will of man to the Will of God, as that did in the subjection of the understanding to the Wisdom of God. Oh how natural? how sweet? and almost, how necessary it is, for man to have his own will? And yet in truth, how monstrous is this unruly appetite? It ariseth from a root worse than ordinary Idolatry: as much as to make one's self a God, is a much more heinous sin than to worship any other false God. And what is that (whether we mean it, or not mean it) that impells men so passionately to desire, and so violently to contend for their will, and as much of it as is possible, but that they would be great thereby; they would be supreme; they would rule and govern, not so much themselves (for they are the worst at that of all men) but others, and because they would be admired and worshipped; and that more, and in an higher degree than they dare openly own. When men have given themselves up to this misleading and mischievous temper, they would have no bounds prefixed them. God himself shall not escape their murmurs, if open accusation and expostulations: Every thing is uneasy to them, that is not projected by their own wits, and managed by their wills. And whereas, according to St. Paul, 1 Corinth. 13. Charity, (that Divine grace made up of meekness, humility, love of God, and that which in any manner resembles God) beareth all things, believeth all things, hopeth all things, endureth all things, the Idolizer of his own will, (on the contrary) can bear nothing, believe nothing, hope nothing, endure nothing contradicting this his humour. Reason he will by no means professedly affronted or oppose, but then he counts it all the reason in the world, that matters should be carried as he judges, and willeth; otherwise the power and effects of his impatience shall be his remedy. Whereas there is nothing more unworthy of a wise man, and nothing more inconsistent with a good Christian, than to desire to have more wills under him than his own: for in truth, he never is master of his own will, who would tyrannize over others. For this may be but one sin in form and appearance, but it is the parent of many, if not of all, to strive to have our wills.  
4. For what is Pride but an appetite of our unmortified wills, pushing us forward to be great, Ruling, admired, followed, not to be led by any? What is Anger, but a desire of satiating our lust of revenge? What is Avarice, but to have all, and part with nothing but what Justice and Necessity extorts? And what is Lust properly so called, but a furious will of carnal pleasure? He therefore that will ever obtain any command of himself in any of these things, or the like, must lay the Axe of Reformation to the root of all these trees, the general lusting after a man's own will, and the satisfaction thereof naturally inclined. For though there may seem such a distance outwardly between one sin and another, as that there should be no consanguinity between them, yet, in the practice, they, like persons at domestic difference or civil dissensions, will join against a common and foreign Enemy; and help one another; according to the observation of that mortified Father mentioned in Ecclesiastical History: who delivered it for a truth, That a man can never observe the rule of Chastity, unless he subdues the Lust of Anger. For surely if we shall give leave to our corrupt wills to take their swing in one thing; they will take leave to excurre into other evils, against our more advised judgements and wills. Therefore let us a little insist upon the reasonableness of such affectation of our carnal wills.  
5. But first it is to be observed, that Religion itself is not of that morosity, or indeed tyranny, under colour of mortification, that it should deny us the liberty wholly of that natural faculty of desiring and loving; for that God himself hath placed in us: For than we could not love God himself, nor choose the good or refuse the evil, as himself commandeth. It is not the rooting up of that Vine which Gods own hand hath planted in the heart of man, but the pruning, and dressing it to bear generous branches, and bunches. It is to cut off those Suckers; to destroy that Nature which is become such, and not made so by God. It is, according to the ancient Philosophy, for our earthy Sphere, and inferior and smaller Orb, to be ordered by the first mover of all; and to say, and to pray as Christ hath taught, Thy will he done in earth as it is in heaven: to live in this world as Christ came into it, and lived and died in it. As appears by the history of his holy and humble Life, which tells us, John 18. 37. To this end was I borne, and for this cause came I into the world, that I should bear witness unto the truth: every one that is of the truth heareth my voice. And this was the holy Gospel he taught, and left us. And his bearing witness was to make himself of no reputation: as great, and as good as he was: to be obedient unto the death, even the death of the Cross; and to appear, as it were, without a will of his own: or, which is a greater victory and glory, to have a will always obsequiously included in the Will of his heavenly Father; as it was, when, in great Agonies and conflicts of Soul he prayed to God, Luke 22. 42. Nevertheless not my will but thy will be done: demonstrating what he before affirmed for a truth, John 5. 30. I can of myself do nothing, as I hear I judge: and my judgement is just: because I seek not mine own will, but the will of the Father which is in heaven. And as the Disciples said, most loath to hazard so precious a Vessel of honour, and service, as St. Paul amongst Jewish Barbarity, Acts 21. 14. The Will of the Lord be done. And what better or wiser resolution can any good Christian take, than what he saw Christ to practice before him; and the most Heroical Christians did, to have no will stirring but the Will of God and Christ? For this is to be what St. Paul exhorteth to. Rom. Chap. 6. 11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord: that is, content to be directed by the Wisdom, and acted by the pleasure of God alone: So that we may say as that good old Father in his Cell, having relinquished the world; who when one came to him, and brought him the tidings, that a ●…ere Kinsman of his was at the point of death, and therefore he should do well to repair to him, and take possession of what descended legally to him; made answer, And would you have me inherit his Estate, who have been dead a long time before him? And this I intended for one distinct argument to deny our own wills, either wholly impeding the Will of God to be done in us, or the perfecter conformity to that, and the Example Christ hath set us.  
6. Secondly, The special care that God taketh of him who careth least for his own will, but committeth the management of it into the hands of his most Wise and Gracious Father. 'Tis true, To have ones own will, and to do as we are impelled by it, is the preciousest Pearl in the world to the natural man; nothing so dear to him as that; and that when it is really evil in itself, and hurtful, though pleasing to himself: But man having so little skill how to use such a dangerous instrument, were it not much better to resign it into the hands of him that careth for us more than we do for ourselves, and is wiser for us than we for ourselves? As we see it in Children. When a thing of great value is bestowed upon them by some Friend, the Parents have the keeping of it, lest it should be lost, spoiled, imbezel'd, or hurt the young owner; till he comes to years of discretion: So our Godfather properly so called, God himself, bestoweth upon us that great Jewel of Freewill, and Choice, which he denies to inferior Creatures, but with this tacit condition, that we should commit it to his custody, and by his wisdom and direction only use and exercise the same, till we come to years of true discretion, which is only in Heaven, and not in this life. Then shall we have the full and absolute use of it, because then there is no fear that we should use it amiss, as here we do. And this is that which holy David adviseth, Psalm 55. 22. saying, Cast thy burden upon the Lord and he shall sustain thee, he shall never suffer the righteous to be moved. This is it which St. Peter also exhorteth unto, 1 Ep. 5. 6, 7. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; Casting all your care upon him; for he careth for you. And more expressly and particularly, Christ himself counselleth thus his Disciples, Matth. 6. Take no thought for your life, etc. For, Which of you by taking care, can add on cubit to his stature? The truth is, no man exalts himself so highly, as he who, secluding or not considering God, follows the will of himself; and the greatest of all humiliation is by the subjecting of our wills to Gods, and the next and readiest way to true preferment, or exaltation. And take no thought, (saith Christ) not commending supineness, sloth, or laziness in any; but none without God, none not directed and regulated by his Will and Prescripts: none, without consulting him, and submitting the event with all confidence aed calmness, to his all-disposing, most wise, most just, most gracious Providence: and in suffering as well as doing his Will: For it is a Maxim or Rule berter becoming a Heathens mouth than a Christians. Every man is master, or maker of his own fortune: not but that every man hath a hand in, and contributes towards Good or evil events befalling him, but that the architectonical, or overruling Power of all is in God, who doth not always give the Battle to the strong, nor the Race to the swift, nor bread to the wise; to teach us that he is Lord paramount of all: according to the Divine acknowledgement of the Prophet Isaiah, Chap. 26. 12. Lord, thou wilt ordain peace for us, for thou also hast wrought all our works in us. And therefore it seems to me a thing, as very memorable, so more worthy the mouth and practice of a Christian, what is written of Muhamed Olbarsalanus, the Great Prince of Bagdet or Babylon, a Saracen; who being wounded to death in a Battle, which he fought; as he died, said, I never before this once, fought, but first I desired God's blessing. I would all Christians would do so, and have so much confidence in God, in all matters, especially of importance; that they would first implore Gods aid, and then depend on him for the success: which if it be favourable, he must be humbly thankful; if improsperous, in like manner, patiented; as the effect of God's Divine and wise Providence requires.  
7. Thirdly, The Scripture both by Example, and Precepts directs us to this reasonable, as well as religious resignation of our wills unto God's Will; when it sets before our eyes the practice of earthly Parents and Children, as Hebr. 12. 9 We have had Fathers of our Flesh, which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits and live? For they verily for a few day's chastened us, after their own pleasure: but he for our profit, that we might be patakers of his holiness. Fathers of our flesh may take a cruel pleasure, rather than intent any real profit or benefit unto Children, in chastising them; but 'tis not to be imagined that God can transgress the mean, or err in the end of any Dispensation severe, or unpleasant to us: therefore much rather should we be in subjection to the Father of Spirits, and live a more easy, safe and comfortable life here, than otherwise can be expected, and a most happy life hereafter, where all things be perfectly subject to the Father, as Saint Paul speaks, 1 Corinth. 15. that he may be here also, as well as hereafter, All in All.  
6. Fourthly, This Selfe-deniall is the true Holocaust or absolute Sacrifice we can give to God, and most acceptable, imposed upon us as true Believers, according to Saint Paul, Rom. 12. 1. saying, I beseech you brethren by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service: And be not conformed to this world, but be ye transformed by the renewing of the spirit of your mind, that ye may prove what is that good and perfect Will of God. Sacrifices came alive to God's House and Altar, but were not accepted, till they were slain: so it is with the spiritual or reasonable Sacrifice of ourselves especially: our natural wills so long as they live, cannot please God; but they must be crucified, as Christ was crucified for us. And as the same Apostle advises, Rom. 6. we must reckon ourselves dead indeed unto sin, but alive unto God, through Jesus Christ. He that is dead, ceaseth from willing, and so from sinning. He that denieth himself and his will, is dead indeed unto sin, and liveth by the life of the Son of Man; and is acted by the Will of God. And surely, if it be our Duty, our Wisdom, our Righteousness, to commit our very Souls and life into God's hands and disposal, shall we stick to render that one faculty of our Soul, our Wills, into his hands? That doth Saint Peter exhort us unto, 1 Epist. 4. 19 Wherefore let them who suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator. Let God then have the keeping of our Wills as he hath of our Lives: as he had of Christ's humane Will: as he had of David's Will; when Saul was in the power of his hands: when Shemei railed to purpose, and when at the word given, his head might have been taken off, and the King revenged of a Petulant slanderer; yet he committed his cause to God; and seeing, at some distance, his Hand and Will, humbly acquiesced.  
8. Fifthly, Nature itself teaches us (and upon that Abimelech bowed the men of Sichems' heart to make him King) to be subject to one rather than to many, there being no personal disparity, which may alter the Case: how much more eligible than must it needs be, for a man well advised to submit to the Monarchy of God, than to the Anarchy, or tyrannical Democracie of innumerable lusts? whereof some vote one thing, and some another. One tugs us this way, and another drags us that way; commanding many times inconsistencies and contradictions; and worreying and wearing out the simple Soul by unreasonable solicitations and vexations. For most truly said Saint Paul, 1 Corinth. 6. 16. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? Every irregular Affection, every inordinate Lust is a Tyrant, and would needs subject us to it: so miserable is that Soul which listens or leans to them, being divided from God and itself. For prodigality, and covetousness; Anger, and desire of Revenge; Envy, and Malice; Superstition and profaneness; Pusillanimity and rashness; Slothfulness, and indefatigable drudgeing for the world; Loving strange Faces, and embraces, Loathing lawful, and laudable, excessive exaltation and exultation, when matters proceed, prosper, and succeed according to our lose fancies and fondness, and dejection of mind and spirit, when we are worsted in our designs, and crossed, and frustrated of our hopes and expectations. All these, and more than these never cease molesting and disquieting a man, until they see him secured under the protection, and in the service of Almighty God, resolving to obey him against all temptations, and to look on all occurrences as sent chief to make proof of his obedience and patience. And that this free and full submission do not only bring admirable quiet and tranquillity to the mind, but sanctity and purity (the thing we at present pursue) appears by the Discourse of the Apostle to the Hebrews, Chap. 10. 9, 10. where, having propounded for an Example, and our imitation, the ready obedience of Christ, of whom it was said, Lo, I come to do thy will, O God: it followeth, By which will we are sanctified. That is, by that ready conformation of our wills to the Will of God.   

SECT. VIII. Of the Custody and Discipline to be had over the outward Man: and especially the Eyes, Ears, and Tongue.  
1. BUT now let us pass to the other part of a true Christina's care and labour, consisting in the Purging of the Outward man, and regiment ought to be had of our Senses: from whence, lust having conceived inwardly, proceeds outwardly, deadly sins: and through which, outward temptations pressing in, defile the Soul. For our Senses are as Gates to a City, through which there is continual passing to and fro, and that of Good and Bad: and are the weakest and easiliest surprised, unless very strictly guarded. I will but look, I will not like nor love: I will but taste, I will not eat the forbidden fruit: I will but touch, I will not embrace, saith the natural and wary wisdom of this world: But the wisdom of the Word of God teaches us otherwise, when it saith, Touch not, taste not, handle not, which all shall perish with the flesh, Coloss. 2. 1. especially when such touches and light Essays are of things unlawful, dangerous, or wholly unprofitable. Do we not read how Death entereth in at the windows? that is, deadly sins, at the Eye? Do we not read in St. Peter, 2 Epist. 2. 14. of such Persons, who have eyes full of Adultery, and cannot cease from sin? Not that the visive faculty good in itself and a great gift of God, can of itself be subject to such a crime; but that, through the communication and combination between the inward and outward Man, such lustings are either bred or stirred up by such Aspects. The Jacks or Keys in the Virginal, Harpsicon or Organ being touched with the Finger, do not sound themselves, but they strike the inward strings, which render the sound: So when the outward Senses themselves are struck by their particular objects, they soon communicate that passion scarce felt by them, to the inward Senses, which make all the noise. Saint Augustine delivers this as a truth experimented in himself (Confess. Lib. 7. 1.) when he said, After what outward forms my mind wandered, the same Images did my heart run after also. So that even the subtler Heathens could not but see the coherence between Fancy, and Senses, and between the Appetites of the Soul and them both, when they tell us, By our Eyes we are Luxurious; by our Eyes we are hurried into all manner of Vices; by our Eyes we are wanton, by our Eyes we look on the Wine, when it shows itself in the Glass: our eyes are cast upon the Riches of the world, as Achan's upon the wedge of Gold, and the Babylonish Garment, and by orderly unhappy, but almost necessary gradations and consequences, we, as he, are led to see, to covet, to take them. That subtle Serpent the Devil knew too well what power the temptations had entering into a man through the eye; when by his artifice he presented to Christ all the glories of the world, and with such a sudden surprise that scarce any but Christ could have withstood or rejected them. Job therefore would not so much as cast a vain and idle glance upon a beauty which might delude him, Job. 31. having no occasion justly so to do: knowing assuredly, that the conjunction of the mind with an unlawful object, without that bodily conjunction, adulterates the Soul: And imagination with resolution and strong intention does that before God, which men cannot censure, and so according to the diversity of the object, is the pollution diversified also. So that if there be (as natural Philosophers tell us, Coel. Rhodigin) an hundred Diseases of the natural Eye: the moral distempers by ill use of them, may be accounted many more.  
2. And if I should give some instances of the many ways of corrupting the sight, the rest may more readily be made up by men's own observations. Poring upon Faces prepared to catch fonder Spectators: Taking pleasure in beholding wanton Pictures, under pretence, it may be, that it is but a dead object; or that fowl things are finely drawn. Viewing wanton postures and gestures, by either Sex, or of either Sex. Yea casting an eye upon the mutual and natural actions of Animals doing according to their kind, a man would think it should put one to the blush, but too often the contrary is found by a sympathy to be abhorred, which the Masters of Jewish morality noted; and wisely dissuaded all to turn their Faces from. Amorous Romances, and Lascivious poetry are to be reduced to this caution. And that eye cannot be accounted innocent which, coming into a Shop of Rarities and great varieties, looketh not so much, nor demandeth what it doth want, but seeketh for somewhat; which when it beginneth first to see, it beginneth also to want and desire: and to want it because it desireth it; and not desire it because it wanteth it. Excellent therefore is that counsel of Ecclesiasticus Chap. 9 v. 5. 7. against both these, and their fellows, and that when there were no Monks, nor Friars in the world, upon whom we would cast such severe counsels as their procession leads them to: Gaze not on a Maid that thou fall not by those things that are precious in her. Look not round about thee, in the streets of the City, neither wander thou in the solitary places thereof. But our Saviour's Evangelicall counsel exceeds this, Matth. 5. If thy right eye offend thee, pluck it out. It is better for thee to, etc. Nature (as Lactantius observes) to preserve the eye (a very tender and precious part) hath fenced it with hairs on the lids, as so many Spears; which, at the approach of the least Enemy to it, being but lightly touched, give notice to shut it presently, for its security. But it hath not provided such means to defend the eye from moral objects which are ever in readiness to offend it: but that is the special gift of God, and should be the Christian prudence of every true Believer.  
3. And the like circumspection is necessary to be had about the Ear, another most profitable, yea necessary Sense, and no less passionate than the other: 'Tis incredible even to them that are overcome and captivated by dishonest Speeches, lewd Books, obscene Poetry, what a change, and that for the worst, aptly tempered sounds and melodious Voices have upon a man. They deject him and make him moody, and heavy; they inflame and lighten him, make him brisk and wanton, make him full of talk, and ridiculous motions; and finally, ensnare and draw him to humour the notes in his actions, good or bad. Cease my Son (therefore saith Solomon) to hear the instruction that causeth to err from the words of knowledge: whether Poetical, or Prosaicall. For when the form of words, the eloquence of the Tongue, and gracefulness of speaking are the gift of God, the matter clothed, and adorned, and adapted to the ear by them, may be of the Devils devising; and sent before him to fowl the room of the Soul, for him and his unclean Spirits to dwell there. For as the Good Spirit of Wisdom, will not enter into a body given to sin, no more will, or can the evil Spirit enter into a Soul or body not fitted for his turn by impure cogitations and devices. Turn therefore (saith Solomon, Proverbs 14. 7.) from the presence of a foolish man when thou perceivest not in him the lips of knowledge. Which knowledge is there used for wise and profitable talk, opposed commonly to foolishness: which in Scripture signifies, as much as Sin. And in so advising he doth imply the next and right way to avoid not only certain single acts of corrupt communication, but even the inclination and desire of impure matter imbibed by word or writing. For it is true in moral things as well as natural, that the understanding is made all things, according to the impression made by the object, as Philosophers teach; being formable into any shape: So, according to divinity, is it true, that, according to the pure and chaste subject we choose to meditate on, and converse with, or the light, obscene, and frothy, is the inward Sense affected, not only actually or transiently; but habitually and permanently. So that in accustoming a man's self to immodest and immoral acts or businesses, the mind is so tainted that all Diviner things become unsavoury and irksome. In like manner, to the palate of the Soul accustomed to spiritual, pure, and chaste Discourses, and reading, the pleasureablenesse of vain, idle, and foolish Subjects, and especially obscene, becomes altogether extinguished; an irksomeness succeeding in its place.  
4. And there being such near relation (as we have partly seen) between the Ear and the Tongue, as there is between a Fiddlestick and Fiddle, to strike it as it pleaseth: the same doctrine of Sanctity reacheth unto the due regiment of the one, as well as of the other; but more especial care and custody seem to be due to this, than that. For as much as the Tongue is an active part and Organ to evil, but the Ear, passive chief. And sometimes it so falls out, that a man must, whether he will or no, hear what is lewd, vain, riotous, wanton, unclean, and profane; but no man is constrained to use his Tongue so indiscreetly and wickedly: he hath it more in his power, than he hath his Ears; and therefore he is the more obliged to make a good use of the one than he can of the other. And as some have observed, Nature by fencing it double with Teeth and Lips, lest it should trespass upon God and our Neighbours, teaches us with what good advice and moderation we are to use it. For in truth, generally it so demeaneth itself, that few can give that a good word, which is the great instrument of Speech: And seldom is it better employed than when it accuses itself; and commends taciturnity and silence. What can be said of it, or any thing else more bitterly or truly, than what St. James writeth of it, Chap. 3. The Tongue is an unruly evil; full of deadly Poison. Therewith bless we God even the Father, and therewith curse we men, which are made after the Image of God. And Solomon saith, Prov. 21. Death and Life are in the power of the Tongue: meaning, that by a Lying, slandering, perjurious, profane and unclean Tongue, we hasten Death to others, so that our own damnation at the same time, lingreth not thereby; Christ telling us, Matth. 12. 36, 38. that, For every evil word that men speak, they shall give an account at the day of judgement. For, By thy words thou shalt be justified, and by thy words thou shalt be condemned. So that the Tongue or sting of the Adder is not so poisonous and pernicious as the evil tongue of Man. For that doth not sting or hurt the user; but this doth: verifying what is said of wicked men, Pssalms 6. 4, 8. They shall make their own tongues to fall on themselves: All that see them shall flee away, viz. as from the face and sting of a Viper. And if we would judge of the ill Tongue, as we do of Persons of worth, from their Extraction, we shall find how low and base an original it hath, from St. James, Chap. 3. The Tongue is a little member, boasting great things: the Tongue is a fire, a world of iniquity: it defileth the whole body, and setteth on fire the course of nature, and is set on fire of Hell.  
5. We see here what purgation the Tongue needeth, which is so foul that it defileth the whole body natural, and disordereth Families, Towns, and whole Countries; yea Nature itself.  
6. To insist upon the particular Vibrations used by the Tongue, to execute its mischiefs, would be to launch out too far into an ocean of matter: but it may suffice to point at the principal Vices and pollutions, to be carefully avoided and wiped off: such as murmuring against God, and our Governors, upon every light occasion; and because things are carried on in the Public otherwise than our private wisdom can comprehend; we not being of the Counsel of State, nor our approbation desired. Upon which follows scoffing, belying, and slandering our Superiors, and thereby setting on fire the course of Nature, and making public combustions and confusions. Beware therefore (saith the wise Man) Wisdom 1. of murmuring which is unprofitable, and refrain your tongue from backbiting. For there is no word so secret that shall go for nought, and the mouth that belieth, slaieth the Soul.  
7. And when bare Lying will not effect what we intent, it taketh unto its aid, Swearing, and Cursing, and blasphemous Speeches against Heaven itself: provoking that to revenge the injury done to God and man thereby. Of which many instances might be produced, but that only shall I give which Matthew Paris Lib. 7. in the year of our Lord 1701. gives of one Simon de Thurway, who rashly boasting in the Schools, that he understood thoroughly the Law of Christ, and could make it nothing in confuting it, became suddenly so ignorant of all learning, that he could not so much as say the Lords Prayer over, nor read the Alphabet. And late years have produced such presumptuous and virulent Tongues against the Holy Worship of God settled amongst us, glorying in the mean time of their own abilities and gifts, that as they at first wilfully rejected the Lords Prayer, so have they at leugth, been unable to rehearse it, themselves alleging why they did not use it, lest they should be out, in saying it; though they wanted not other reasons, which sometimes they were ashamed to render for the disuse of it. And in truth, I am much ashamed of the little severity taken against blasphemers of our Religion; when I read in the Adventures of a late Author in Barbary, that, When any amongst the Turks or Moors in Africa, commits Sacrilege, or doth any action to the dishonour of Mahomet, or the Religion professed in that place, they pour scalding Lead into his Mouth, which sinks in with an horrible smoke. But with us, alas! such remissness against blasphemers of our Religion is in fashion, that it is almost become one of the privileges of the greater sort, and part of the liberty of the Subject amongst the inferior, to dishonour Religion; and if the Protectors of the Church and Religion shall venture to be sharp upon such, they have in readiness a reserve of evil language to wound their Judges and Persecutor by, calling them proud, busy, domineering Prelates: and so the guilt is of a sudden, transferred from them, unto the punishers of it.  
8. To these may be also added, the soothing, hypocritical, and flattering Tongue, which while it coxeth, and stroketh, and tickleth, sorely woundeth. Surely God will not show himself so plausible to such a Tongue, if we believe the Psalmist, saying, What shall be done unto thee thou false Tongue: sharp arrows of the Almighty, with coals of Juniper, etc. Psalm 12. 3. And Psalm 12. 23. They speak vanity every one with his Neighbour, with flattering lips and with a double heart do they speak. The Lord shall cut off flattering lips, and the Tongue that speaketh proud things: To prevent which, David prayeth to God, Psalm 141. 2. to set a watch before his mouth, and to keep the door of his lips: And surely, not so much for the evil which that tame Beast (as one of the Auucients termeth the Flatterer,) doth to another, but bringeth to himself, by delusive fawn. For as no Person is more formidable than the wild Beast, the Railer and open Reviler, which with the teeth of his Tongue, teareth the Name and reputation of him he seizeth on; and so, as the Bee stingeth with that violence that it killeth itself thereby; in like manner, nothing is more ridiculous or odious than that tame Beast which licketh with its Tongue, till it poisons the party; himself in the mean time perishing in the esteem and value of all men. A guard therefore of the Tongue is most necessary, both to secure the Speaker and Hearer. The Flattering, the Railing, and slanderous Tongue: and the incessantly or superfluously tattling Tongue, all want the bridle of advice and prudence to stay their Currier, and to stop the Rheum that defluxeth from the distempered brain to the corrupting first of the very vitals of Religion inwardly, and then infusing the contagion of its venom into others. Well therefore adviseth the wise Man, Ecclesiasticus 9 9 10, 11. immoderare Praters of all sorts, If thou hast heard a word, let it die with thee, and be bold it will not burst thee. A Fool traveleth with a word as a Woman in labour with Child. As an Arrow that sticketh in a man's Thigh, so is a word within a Fool's Belly. It is a pain to a Fool to hold a little, that he thinks he knows, within him: And his Tongue must be taking the air, till like Dinah it be defiled. If a notion comes into his head, like a vain Prodigal, though he be in want himself, he will spend that, and all that he hath upon others; who, as it happens to another kind of Spendthrifts, when he has done, will laugh at him for his pains and liberality: St. Peter's advice is this, If any man speak, let him speak as the Oracles of God. Oracles were given of Divine, or very weighty matters. And in very few words; and them very true. If a man therefore, (observing this rule) would speak, 1. With deliberation. 2. With brevity. 3. About matters of consequence. 4. Rarely. 5. Profitably only, he should prevent great mischiefs to himself, and conduce much to the good of others. And before a man can be truly master of his Mouth, so far as not to speak what he should not; it will be needful that he get such a victory over himself, as sometimes not to speak when cause is offered, or occasion rather. For he that saith, (Ecclesiasticus 4. 23.) Refrain not to speak when there is occasion to do good, and hid not thy wisdom in her beauty; saith also, Chap. 32. 7. Speak young man if there be need of thee; and yet scarcely, when thou art twice asked. According to circumstances of Persons, Aged, or Young; Strangers, or Acquaintance; of matter, understood, or obscure; within our Sphere, or out of our faculty; of time and of place, are words to be used: Lest talking inordinately becomes a Disease; and intemperance of speaking, (as Theophrastus calls Garulitie) be accounted a flux of the Mouth, and not eloquence; folly, and not prudence; ignorance, and not knowledge: according to the acute reply of Demaratus in Plutarch (Apotheg. Lacon.) unto one demanding of him being silent, when others talked, Do you say nothing out of doubting, or ignorance? This latter cannot be, said he, for a Fool cannot hold his Tongue. Here therefore let us end this Discourse.   

SECT. IX. Of outward Moderation to be used in Abstinences and Apparel.  
1. THAT the Perfection we are capable of here in this World, consisteth principally in inward Mortifications and Selfe-denialls, That God requireth the heart; that God will be worshipped in Spirit and in truth, is most certain and excellent Doctrine: which the crafty Sophister the Devil perceiving to be much applauded, and himself not able openly to gainsay or destroy; he with wont subtlety betook himself to drive it on farther than God himself ever intended, and to overthrow it by excessive celebration and praises given of it: and by confining Religion to its Chamber, at first; at length to smother it in his Bed. For as the Spirits and natural faculties of man are the cause of motion and actions, so are they maintained and cherished by outward acts and exercises. But if a man shall pretend (as is before intimated) that it suffices that a man's life is entire; his Understanding sound and good, his Will free and brisk, his Affections vigorous and powerful; and, these things standing so, it is superfluous to take any pains about the outward parts; it were to rob God of his due; and, in time, himself of that presumed Perfection of his heart and mind. For undoubtedly there is a natural communication and correspondence held between the outward and inward man, the Spirit, and the Flesh; the outward actions and inward affections: and that they mutually assist or weaken one another, is apparent to reason, and experience. A man therefore may possibly cozen himself with a persuasion of a good heart, and pure mind, and i●…ention spiritual, while he takes all the liberty to himself which Laws will allow him, of indulging to himself in eating, drinking, clothing, adorning his outward person, sporting, and pastime, sleeping and slothfulness, and argue strictly from the nature of the things, or from St. Paul's words, I know that there is nothing unclean of itself, but to him that esteemeth a thing unclean, to him it is unclean: or from Christ's words, Matth. 15. Not that which goeth into the man, defileth the man, but that which cometh out, that defileth the man; or from the nature of Clothing, Attires, Gesture, Postures; that nothing is unlawful of itself; and therefore it is unlawful to forbid it, and perhaps looks on it by bleer or envious Eyes, as a part of the liberty Christ hath purchased for us, to do what we please, and to prove the same; and to act contrary to the prescriptions of our lawful Governors, endeavouring and designing to regulate the outward man answerable to the habit which best becometh the inward; in simplicity, in abstinence, in gravity, in humility, and conformity to anholy profession, and possession taken of the Soul by Religion.  
2. For it is undoubtedly a very false notion of common prudence or virtue, (and much more of Religion) to imagine a man cannot offend both God and his Brother, by the scandalousness of morose or affected singularity, provided his heart be upright towards him: which yet can scarce be supposed. For unless some perverse opinion or disposition first seizes such Spirits, it is hard to believe they should affect a disconformity to the Rules and Practise established and designed for the promoting of decency and Piety.  
3. But next to the detestable humour of opposing things because they are commanded, is the unreasonable opposition they make to prescribed severities, and testimonies of holding unity with the Churches of all Ages and places, by undervaluing that little that remains amongst us of auncienter, and stricter observations. They, for instance, will tell you, that Fasting is abstinence from all Meats, and Drinks, for the time designed; and not to admit of, or tolerate, a distinction of Meats; and because some exceptions must, according to the charity of the Church, as well as wisdom and goodness of States, be made from all Rules and prescriptions of men, and sometimes the general order given by God, (as appears by the argument of Christ taken from David's practice, Matth. 22. 3. in eating the Shewbread; against the hypocritical and precise Pharisees) they infer from such Dispensations, the absurdity of the Rule, with greater absurdity; and scoff, and laugh, as if they were mighty, and much more perfect Chastisers of their Bodies or deniers of their Senses, than the low rate prohibitions are set at, by the Church. The Church, to be sure, means and designs much greater things than it indispensably requires; and that while relaxations are but too easily obtained. And such glorious asserters of such great things, should do very well to exceed vulgar practices: but while they speak contemptibly of the Day of small things, themselves, in the mean time sometimes alleging the grievousness, and sometimes the lightness of the burden laid on them, will do just nothing in that kind, they and their laughter too, become ridiculous.  
4. But what shall we say of such late Divine Disputants as the Christian world never heard of, or if heard of, loathed and disowned? who stick not to make the uncircumscribed freedom of eating and drinking, as Nature moves them, a part of that Christian liberty which Christ purchased with his blood, and whereby he made us free; and in which we must stand fast, as they mistake the Apostle? As if Christ at the same time that he freed us from the Jewish restraints by Moses, had also freed us from all Christian Laws; and proclaimed an everlasting year of Jubilee, and liberty for the Natural Law of men's Appetites to take place, without distinction of times, seasons, or reasons left undoubtedly in the power of Superiors to moderate. What is this but to make the Coming, and Gospel of Christ to advance the brutish part of man to its perfection? upon which must necessarily follow the great imperfection of the Spiritual. What is this but to interpret the Oracles of God, by the Oracles of the Belly suggesting such Scholies? Do I speak this that I can glory in any gift in this kind, above others? No surely, but rather blush at my defects herein: Only this I may say, that I retain such a veneration for the use and ends of abstinences and the universal practice of the Catholic Church, that I abhor the petulancy of such, and their presumption, who teach otherwise: not doubting but they fall under that menace of our Saviour Christ, Matth. 5. 19 Whosoever shall break one of these least Commandments, and shall teach men so to do, he shall be called the least in the Kingdom of heaven. And surely, denying our Senses, was always reputed a Command of Christ, in general: which to apportion to every man's capacity, belonged to his Ministers. So that a general Rule prescribed by the Church concerning the same, ought not securely to be interpreted and applied by every man's single and private opinion that he hath of his sufficiency, or insufficiency to practise the same, but may better be committed to the judgement of others, and by them dispensed. For some are too rigorous to themselves, and others, (the greater number) too partial and indulgent; and therefore safer and more reasonable it is, to deny ourselves that natural and dear Judicature which every man is fond of; and to commit ourselves, and especially our Senses to the wisdom of others not repugnant to greater Authority.  
5. But that which is most of all to be avoided, is the intemperance and excess which Art addeth to Nature: which is that we may call Luxury, specially to be considered hereafter. Surely it is too much for a good Christian, to be always full within, and always warm without, and always at ease, and to fence ourselves by all care and solicitude, against all ordinary incommodations, and inconveniences, so esteemed by flesh and blood: the Scripture pronouncing them rather miserable than happy, by the Prophet, Amos 6. 1, Woe be to them that are at ease in Zion; i. e. under no hardship or molestation! rather drudging infinitely, to gratify Back, Belly, Eyes, Ears, and Palate, with all Delectables; contemning the simple sufficiency and salubrity of Nature; and exciting Lusts of all sorts, by inventions strange and new, to a greater rampantnesse than corrupt Nature itself disposed to: Nay, to that excess of Fashion and Folly do men strive to arrive, that to attain praise and admiration, or but estimation for their Vanities, they can suffer more pain, and run greater hazards of mischiefing their Bodies, than they do, who for Heaven sake (I mean the straight Gate of Austerities leading thither) suffer willingly bodily incommodations: and by affected nakednesses of Back, Breast, and Arms, show themselves more hardy for Fancy and Fashion-sake, than the Ploughman or Carter. If a man should prescribe this for God's sake, which is done so frequently for the World's sake, he should be judged very unreasonable, if not superstitious also. And yet St. Paul saith, Rom. 12. 2. Be not conformed to this world, but be ye transformed by the renewing of your mind: And Saint Peter saith, 1 Pet. 1. 14. As obedient Children not fashioning yourselves according to your former lusts in your ignorance; Ignorance and not skill; cunning, and not Art being, according to him, the Parent of superfluities and vanities worldly. For, witness Experience, witness Saint Paul, 1 Corin. 7. 31. The fashion of this world passeth away. Before some can get well into a Fashion, it wears out. And if it would last a Mortal for ever, i. e. as long as a man lives, it were scarce worth the striving for; especially with greater contention than men do to be conformed to the meanness and meekness of Christ; so that by changing of this vile Body, we may at length be fashioned like unto his glorious Body, as Saint Paul speaks, Philip. 3. 21.  
6. Surely, something of this nature was aimed at by Saint Paul to Timothy, 1 Epist. 2. 9 prescribing, That Women adorn themselves in modest Apparel, with shamefastness and sobriety, not with broidered hair, or gold, or pearls, or costly array: but (which becometh Women professing the Gospel,) with good works: And Saint Peter, 1 Epist. 3. 3. speaking of the same Subject, saith, whose adorning let it not be that outward adorning, of plaiting the hair or of wearing of gold, or of putting on of apparel, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit; which is in the sight of God, of great price. How doth this Doctrine of St. Peter cross and confound the Apologies of the Advocates of outward lightness in Apparel and Behaviour? The Wisdom, yea the Religion of this World argueth this, It matters not much what habit a Man or Woman uses, nor what fashion they follow in outward Dresses and Ornaments, provided they have good hearts towards God; and be upright, and innocent, and true, and devout in the main Duties of Religion: But Saint Peter plainly says, do not that, but see to this. And whose sense of Scripture is so narrow as to imagine that it intended none but Women here, and not effeminated Men? And who doth not see, that if it had sufficed to regard the inward man only, and the heart of Christians, that these wise and holy Apostles would never have urged the gravity and sobriety in wearing Hair, and using Apparel, and Gold, and Silver, thereby disobliging wavering or green Converts, and by such indifferent severities deterring them from submitting to the uneasy Gospel of Christ? But more  are such affected Artifices about the Body in men of greater minds and designs than Women: and most of all in Persons devoted to holy functions and ministrations: some of whom we may suspect to have a worse end than the Pharisees in their religious Offices, viz. to be seen of men: and to covet rather to be seen and admired by Women, for the spruceness of their Habits: to the loathing of their improper affectations, by sober Persons, and contempt of their Character and capacity spiritual: appearing to commend themselves to men's Eyes rather than their Consciences, which was Saint Paul's choice and practice.  
7. Nature and Infirmities are sometimes justly alleged for the vindication of such from lightness in such modishnesse: which sometimes may be true, and 'twere to be wished were never otherwise: but that Nature or Distempers require such curiousness, as is upon such pretences taken up, who can say? or that all such ends could not be satisfied as well by artless supplements. Neither would men betake themselves to that wretched Topick for refuge, taken from the absolute nature of things in themselves no ways sinful: and that there is nothing unclean in itself: whereas all such things are to be judged by the circumstances of Persons, Sexes, Places, Offices, Age, Time, and such like; all which to confound with such an universal argument is absurd enough to themselves, at the first appearance. But Religion heretofore never made Nature Judge in such cases as this, unless in St. Paul's sense, demanding, 1 Corinth. 11. 14. Doth not nature itself teach you, that if a man hath long hair, it is a shame unto him? And may not this be extended farther also, were it not that greatness, strength, and numbers concerned are in a readiness to oppress such Discourses and the Author of them. The times were, in my memory, when the Puritans preached loudly for short Hair; but whether they changed their Opinions and Notes when they perceived the Bishops likewise required the same of their Clergy; or whether the Faction conquering and prospering thought it time to lay that Fashion down, and be the first of the Ministry, that I remember, to have made use of artificial Hair, I will not determine. But this I may say, that they found not long after, followers in this way, who differed in other things from them: but hereupon began to be better reconciled to that injudicious, crude and dangerous Doctrine of worshipping God so with the heart and Spirit, as no Censure should remain for any outward indecencies, in the Ministers or Worship of God, but what are common to all men.  
8. But with me, that is more wisely and authentically delivered, which I find, Ecclesiasticus 19 29, 30. A man may be known by his look; and one that hath understanding by his countenance, when thou meetest him. A man's attire and excessive laughter, and gate show what he is. And if they only shown and declared what a man is inwardly, either for ingenuity, or Piety, the error of affecting gentleness and prettiness, were more tolerable: but the pride of the heart and vanity of mind doth not only give being to such outward affectations, but receive back again great increase from them. Whereupon the wisest of Christians have ever preached up and prescribed plainness with cleanliness of outward habits of all sorts, as a notable correcter of inward vanity, and lightness: as the Philosopher writes of Mares in their Venereal fury are tamed by shaving their Manes. 
Plinius.  And if Men or Women should shave off all that Art adds to them in the like kind, I am of opinion, they would lose a great part of their confidence, and wantonness, and gain a nearer step to humiliation, and God's acceptance thereupon; as the Scripture plainly teaches us in the case of the Children of Israel, offending God highly, with whom God refused to treat of a reconciliation, until they laid by their gaudiness, Exod. 33. 5. Therefore now put off thy ornaments from thee, that I may know what to do to thee. And according to the levitical Law, there were several uncleannesses in Garments, properly so called; and so certainly are there, in a sense spiritual, when abused in such sort.  
9 And this I speak not so absolutely, but with allowance for degrees, ranks, and orders of Men and Women, distinguishing them: but rather 'tis such affectation of Habits, Fashions, and Gallantry I look on and condemn as is inconsistent with Sobriety, Wisdom, and true Piety, which bring in a confusion of these, and a scandal to Godliness; and many times prove an introduction to gross impieties.   

SECT. X. The Connexion of what hath passed with what ensues concerning the Seven Capital Sins.  
1. BUT having thus spoken generally of the Duty of Sanctification and Purgation of the whole Man; it will be requisite, for greater plainness, and easier progress herein, to descend to some particular Sins, which every good Christian is obliged to quit himself of, not only for their own sakes, but for the tail or train of sins they draw after them. For we find a common distinction of sins into Mortal and Venial; against which, or for which, I shall enter into no Disputation at present: only I shall presume this as granted on all sides: That all sins are not equally sinful: and that some sins are more prolifical and fruitful than others; and that these, however in show they appear not foul and scandalous, are indeed more dangerous and deadly than others; more detested in their consequences. Such, for instance, are Pride, Covetousness, and slothfulness, and some others.  
2. Neither shall I here contend about the number of these Capital Sins, in which I find some difference among Authors, as also in the very kinds; but shall pitch upon these Seven, which I may first rank according to that distinction before given of Sins proper to Evil Spirits; and of Sins more proper to Beasts: Of both which miserable and frail Man too much partakes. For Pride, Envy and Anger may seem to have the Devil for their proper Sire. And Covetousness, Gluttony, Luxury, and slothfulness, are more brutish than the other: And both sorts are so bad, that if a man were to choose, he could not tell which to be most ashamed of: neither being at all , or cligible. Sometimes the Scripture teaches us that Pride is the Original of all sin: and sometimes that Covetousness is the Root of all evil: which are both true, if we consider them thus ranged. For of all mental sins, wherein man draweth nearest unto the Devil, who is a Spirit, Pride may be said to be the Mother. And of all bodily sins, viz. such as proceed properly from corrupt Flesh and Blood, Covetousness may be said to be the root; taking it, especially as Saint Paul doth; for a concupiscence tending to the satiating the Senses, ever least satisfied, where they are most cockered and indulged. But omitting curiosity and prolixity, we shall consider them in their order mentioned; giving a brief description of these distempers of the Soul, and then of their Cures.   

SECT. XI. Of Pride, the first Deadly Sin, or Capital.  
1. PRIDE, (we know) was the first Sin committed, and the first spot that blemished the fair Works of the great Creator of all things, and that one of the fairest and noblest made by him. For as Angels were the top and Crown of God's Creation, so was Lucifer the Head (as is generally believed) of Angels, of his order especially. And his sin was Pride, and his Pride an emulation of God himself, saying within himself, I will ascend and be like unto God. He thought himself such a freeborn Subject, that he ought to cast all Sovereignty off him; and bring the rest of the world to be governed by Aristocracy; in which he hoped for a principal place, and to have a negative Voice, at least. But that Pride which infatuated his understanding to aspire so high, weighed down his person to a base and monstrous condition, both of ugliness and torment. And this his Leader, the proud man follows; and with the same event likewise. His great design and aim is to be high, honoured, and applauded: and of all men, is the most odious to God and man. It being said of God, that he resisteth the proud, James 4. 6. 1 Pet. 5. 5. and this agreeing with what we read, Job 40. 11. as a property of God, viz. to cast abroad the rage of his wrath, and to behold every one that is proud, and abase him. and as if the sin of Pride were greater than the punishment of the guilty person could any ways answer, God declares he will destroy the house of the proud, Proverbs 15. 25. Infinite other Texts of holy Scripture testifying the like vengeance ready to fall not only on the person, but family of the proud: and that where the pride of the heart aspireth to an high and perpetual name. For what can they expect from God more justly; than that they should follow Lucifer in his fall, whom they have imitated in his selfe-exaltation.  
2. And what a piece of short-wittednesse is that, for men not to be able to discern, that by that very means, whereby they hope to be overvalued in the world, they are undervalved, hated, scorned, and cursed by men; so far as the greatness, power and tyranny of the proud do not crush them into more conformity to their humour, than they are disposed to of themselves. Whereas to the humble and lowly, love and ingenuity impel men to ascribe more than they claim.  
3. And here it is well to be observed that Pride casts itself into more forms, and acts more parts than one; so that it many times passeth undiscovered. For there is a Mental pride; when the outward deportment may seem to be lowly and orderly: and there is a Corporal pride, consisting in outward ostentations of words and phrases affectedly lofty, and gloriousness of Apparel, strange fantastic, and above the Purse, parts and rank of the wearer: This is in truth, set on foot by the high mind, but the high mind is augmented in its vanity, by the lifted up Neck, which the Scripture censureth so often; and by other gestures and habits invented to make men admire the user; and for which the user most of all admires himself. And so are we influenced from without, that a costly furnished House, and new fashioned, shall have a great power to corrupt the mind with this vanity; yea and a proud carriaged Horse shall communicate of his virtue to his Rider, producing this Vice in him.  
4. But this low sort of Pride though very troublesome, frivolous, and oftentimes ridiculous, hath more of the Child than the Man in it: For 'tis much the same with that Children manifest, when they have new Coats or Shoes given them. But there is another sort of Pride which is properly mental and spiritual, much more dangerous and pernicious to the affected with it, and still so much the more fowl and damnable, as it seems to have somewhat of Religion for its foundation, and fomenter. As when men are conceited of their natural parts, Wit, Memory, or Reason: or when they reflect upon some accomplishment, and faculties acquired, which lift up the Head, and cast the Eye this way and that way, to see whose eyes are upon them, and may seem to admire them: and who shall say, That, that's he: which observed, or overheard, sows the seed of the Serpent in the heart, which wonderfully delights the mind, so that scarcely, or not at all, it can contain itself from uttering its vanity to others.  
5. But no Pride comparable to that of the Spirit, or spiritual Pride, properly so called, noted in the ancient Canons of the Church: when men shall presume themselves so spiritualised in gifts and religious abilities, that impatient they are of any rules of moderation, but what proceed from their own dictates and inventions. And to pass better undiscovered and unsuspected in such a Malady, they discover themselves very unluckily and insensibly by crying down pride in others. Much noise they make, and much pains they take, to beat down pride in others: For not only Fashions, as Ribbons, Patches, Dresses, Gesticulations, and such like, come under their severest Censure; but some they will needs have accounted proud by their very office and order, be their personal carriage never so inculpable in that kind, otherwise. They are proud, because they will not suffer others to be so. They are proud, and must be humbled, otherwise they cannot be exalted. So that I may make this the Character of a really proud person, that he is too studious, careful, and very active that others should not be proud. For though some Sinners agree very lovingly and side together, as the Drunkard, the Covetous person, the Thief, and open Robber; they bless one another, and love one another's humours, and company; the proud man is altogether unsociable and unsufferable; and cares for none so much as Sycophants and Flatterers of him. None so intolerable to him as he who is likest himself, and carries on the same trafficking for esteem and vainglory: Unless we except such, who vainly puffed up of their fleshly mind, would have the sober, deliberate, and best composed gifts of their Superiors, subject to their imaginary, rash, petulant, sudden flashes, magnified for purely Divine. Which to a discerning eye is the worst pride of all: which because it relates to spiritual matters may be called Spiritual; more odious to God, and more pernicious to the Soul, than that about worldly advantages presumed on: as may appear from the fearful judgement of God, sinking them down to Hell alive; who denying any singular gifts to Moses and Aaron, assumed the same to themselves, and thereupon exalted themselves above their ranks and order, and established Ordinance of God. Which was much the case also of all the proud men resisting the Word of the Lord in the mouth of the Prophet Jeremiah, contrary to their opinion and humour, Jerem. 43. 2. And so subtle and busy is the Spirit sometimes, that it disposes men to be conceited of their humility, forsooth, itself: so contradicting Levity, that they fall into morosity; and would confute superfluities and vanities in others, by affecting indecencies and slovennesse in themselves: hoping thereby to have as many admirers of them, as gayer and finer Persons. And with as great ostentation in the eyes of God, covet a name for Enemies to ostentation. And we find in the writings of the ancient and holy Fathers, a special caveat given to them who have denied the world in outward appearance, not to be proud of it: And specially against the conceit of the excellency of Virginity: And Fast, abstinences, and multiplied, and produced Prayers have given too great occasion many times to appearing Saints, to become conceited. Which that good man mantioned by Gerson in a Tractate Of the Trial of Spirits, perceiving and fearing in himself, prayed to God earnestly that he might be possessed with the Devil three months together, to prevent such an evil; choosing rather to be infested with the Spirit of Pride, than infected with the Pride of Spirit; and was accordingly answered by God. And Saint Hierome writes in the life of Saint Hilarion, that having the gift of Miracles which he shown by acts of mercy on indigent, impotent, and sick persons, that becoming noted and admired for such works, so soon as he perceived it, fled from that place, lest he should possibly be tainted with the corrupt breath of Fame and applause. The like to which we read in Aeneas Gazaeus his Dialogue called Theophrastus, or the Resurrection of an Ancient holy Man, who being persuaded by the importunities of a dear Friend having lately lost his Child, to restore him to life again, he did so in a miraculous manner: and to avoid the glory and admiration of the people for so great a work, chose to go into voluntary banishment. For as a wise and Holy Father observes, 
Omnia vitia in malefact is timenda sunt, superbia in benefact is plus timenda est. Augustin. in Psalm. 58.  the case of Pride is quite contrary to that of others. In doing evil, men are generally to fear evil; but men are to fear Pride most of all when they do well. When men preach eloquently and powerfully; when others pray fluently and giftedly as they suppose, to the admiration and applause of others, the vain spirit of man licketh up, as it were, and draweth greedily to itself the fumes of praises offered so to him, as the Gentile Philosophers taught the paltry Spirits of the air, (for they made several orders of Spirits too) attended the Altars at the time of Sacrificing to them, and with great pleasure drew to themselves the fat vapour that ascended from thence, and were nourished by the same, as they tell us. And if men be so wanting that they of themselves refuse to offer a sacrifice of praise answerable to the appetites of the vain expecter; pretty sly artifices are invented to ensnare, as it were, men to ascribe something to them: of which that is none of the least or rarest, To cast out some light disparagement of themselves, that the Friend or flatterer may catch that occasion to confute what was said, and amplify his deserts, on the contrary, and extol him: as it is often seen in young Children, who discerning their Parent's fondness towards them, will sometimes cast themselves down upon the ground, that they may be taken up into their arms, dandled and kissed.  
6. But so much as to point at the several sorts of this Vice might require a greater latitude of Discourse than is proper for this place. Ambition or affectation of great Power, or Honours, or Place is that which can hardly consist with a sincere mind, or spirit truly apprehensive of the vanity of the world, or the unsociablenesse, I do not say of the things themselves, for such orders and subordinations God would have in the world, but of the Affectation and appetite of them, so far as least of all to desire that Good work the Apostle mentions in Dignities: but wholly or chief to desire grandeur, profits, and perhaps ease from inferior labours, and less advantageous: becoming so much the less solicitous and industrious as the reward requires and deserves greater. Here must necessarily be either Vainglory or Covetousness or both, too prevalent.  
7. But Saint chrysostom gives us an Instance of vaingloriousness, and pride of mind, even after men are dead and turned to corruption; an exorbitancy Great men are subject to in this sin more than in any other. For other sins commonly end their days with the Sinner, but Pride divers times manifesteth itself after death; and Drunkenness and Uncleanness, and Gluttony and Covetousness fall away with the guilty person: but he that is ambitious and vainglorious provides for the continuation of his blindness and error by appointing lasting and magnificent Monuments, to that purpose: stately devices and Edifices must declare to Posterity that such an one was once great and renowned, whether he were so or not; ay, and as now the wicked world goes, men shall be Sainted by an Inscription, who have been profane to a great degree in their lifes-time: and by stately Tombs, proudly, after their death, cease not to profane the Church or Chancel by usurping that part of Gods Soil dedicated to Holiness, to the celebration of rotten flesh, and dry bones; and it may be, to the bringing down the judgement of God upon that Church, which tolerates such abuses when it is in its power to hinder it: which often it is not, through the power and lordliness of Great Persons too resolute to be diverted, and too strong to be resisted in their unrighteous actions: especially when it so happens that men of such advantages over poor Ministers of Christ and their Superiors too, shall take a kind of Antichristian pride in showing how they can exalt themselves above all that is called God, or reputed holy; and especially in following the Fashion, and that when they are dead.  
8. Wherefore the mischief of this Deadly evil being duly considered and observed, it will concern every true Christian truly and impartially to make enquiry into the depths of his own heart, and so judge his Spirit as to deliver himself from the same. Many for kind, are the sorts thereof; and some very monstrous for nature; all delusive of the affected therewith, procuring him Hatred instead of Love, contempt instead of esteem and honour; and restlessness of mind; ever more thirsting for that with which he can never be satisfied. Let us therefore take the Apostles advice, Galat. 4. and not be desirous of vainglory, provoking one another, envying one another. And if such mutual Emulation were all, it were more to be endured; but by such vainglorious provocations of God and Man, we stir them both up to the ruin and dejecting of ourselves, exalting ourselves: some Philosophers being so wise, as well as some Christian contemplatours of the ways and works of God, to see and say that God sitteth above in the highest Heaven observing who by humility is capable of Exaltation, and who by exalting himself deserves to be crushed and confounded.  
9 And this is it which the wise Man, Ecclesiasticus, Chap. 10. v. 9 teaches us; when he seemed to be altogether ignorant of the ground of Pride in Man. Why (saith he) is earth and ashes proud? For ask, why? it is certain, he knew not Why. Yea rather ask Why? he knew, why not. Which appeareth from what he had said formerly, ver. 7. Pride is hateful before God. And so ver. 13. Pride is the beginning of sin: and the parting from God is the beginning of it. Pride and Apostasy from God are mutual causes one of another, by a kind of monstrous incest begetting one another; but having for their common Father, the Devil himself; that Apostate Spirit Lucifer, who first committing that sin and suffering condign punishment for the same, has made it his Office to draw men into the same offence and condemnation, and loss too by aspiring, as Holy and humble Job informs us, Chap. 41. 34. thus speaking of him, He beholdeth, (i. e. according to the language of the Scripture, he loves and admireth) all high things: he is the King of all the Children of pride: that is, his own children, made so by pride.  
10. And who is not ignorant of the reason why Flesh and blood should be proud, which Ecclesiasticus resolves into Earth and Ashes. And why so? but because Ashes are barren of good, and Earth is base, ordained to be trampled on, not lifted up, but in such cases as great calamities seize on a man: and then it was wont to be heaped on the head to augment his vileness and misery that brought it upon him by his folly and vanity: Man having by pride advanced himself above his original, Earth, by as unnatural a course, as if the stream should rise higher than the Fountainhead, reason good that Earth should recover its dignity and place, by becoming higher than the calamitous proud man.  
11. Let not therefore (saith God by the Prophet Jeremy, Chap. 9 23.) the wise man glory in his wisdom: neither let the mighty man glory in his might: let not the rich man glory in his riches: which is an Inference following upon what is said, ver. 22. Even the Carcases of men shall fall as dung upon the open field. Is there any so wise that he can deliver his Soul from the hand of the grave? The Psalmist saith, no. Psalm 49. He seethe that wise men die as well as the ignorant, and foolish. Or can the Rich man's wealth defend him from the violence of death? Of such in the same Psalm, it is said, None of them can redeem his brother, by any means: nor give to God a ransom for him. And what is beauty more than strength? Nay, it is much less. For generally it fades first: and while it stays, what is it but an apt contemperation of blood, and choler, and phlegm, and that more earthy humour, Melancholy: which to be proud of, is much the same, as to be proud of fine Clothes and Fashions, which suddenly alter into absurdities, and every night, as duly as they were put on, are put off and laid aside. Wherefore rather as the Prophet saith, He that glorieth, let him glory in the Lord: that is, account it his greatest honour and happiness, that he knows God, and is educated in the Doctrine of Salvation: which principally instructeth all true Believers in the practice of humility.  
12. And Humility alone made glorious, by the example of Christ, and made easy by the Yoke of Christ persuading to it and wearing of it, and lightning it to us, is instead of a thousand directions to induce an ingenuous Christian to the study of it, and imitation: and will wholly leavell the towering mind of man, to due compliance with the simplicity of the Gospel, and purge out the sour and ungrateful leaven of Pride. Therefore Christ exhorteth, (Matth. 11.) Learn of me, for I am meek and lowly, and ye shall find rest for your Souls. Stupendious was the humility of Christ in his several condescensions: but whether not equally stupendious it be, that after an humble God (as Austin speaks) there should be found a proud man, I think may be doubted. It is written of Heraclius Emperor of Greece, that having obtained a glorious Victory over Cosdroes' or Cosroes King of Persia, he was so puffed up with that success, that he made all possible preparations to enter into the Gates of Jerusalem with greatest triumph and splendour; having Christ's Cross carried before him: but that an Angel of God opposed him and shut the Gates against him, not suffering him to enter; but rebuking him, said, The King of heaven entered in here in mean and low estate: which so far affected him, that laying away his Imperial Robes and Trophies, and blushing at his own error, he lighted off his Horse or Chariot, and walked into the City barefoot. Which made good what St. James speaks and St. Peter also, God resisteth the proud, and giveth grace to the humble: And from hence doth St. Peter exhort us to be clothed with humility, which is the true Robe of Christ militant, and aught to be of every one that will follow his example, and obtain his Promises.  
13. Lastly, Because I know the difficulty of Selfe-deniall in this case, is no small impediment to the performance of this Duty; let the generous mind conceive from thence, a resoluteness to encounter such an Adversary, as is worthy of his Christian warfare here on earth: and as that Conquest, which must needs be great, and in the conclusion of all, glorious in the best sense; because difficult: but this difficulty well mastered wonderfully facilitates the Victory we are to gain of the subordinate Vices introduced and acted principally by this leading only.   

SECT. XII. Of Anger and its Concomitants, the Second Deadly Sin: and some Remedies thereof.  
1. IT is requisite, for the better detecting and pursuing of this deadly Enemy, that some description be premised thereof, but more Divine than Philosophical, properer for other Treatises. Anger, therefore wrath, displeasure, revenge, and violence in Spirit, Word, or Deed, is a Passion properly belonging to evil Spirits, and a resemblance of them, furiously bend against God and all that are unlike themselves. Beasts indeed have their rage and fury, especially provoked, but without transgressing any Rule of Reason prescribed them, as angry Spirits and men do. Woe be to the earth, saith the Angel in the Revelations, Chap. 12. 12. For the Devil is come down unto you, having great wrath, because he knoweth his time is short. Not for any just cause given him, but because his perverted nature impells him to indignation and fury: and by the just Sentence of God upon him, he rages by his Office; thus described by the Son of Sirach, Ecclesiasticus 39 28. There are Spirits that are created for vengeance, which in their fury, lay on sore strokes: in time of destruction they pour out their force, and appease the wrath of him that made them. By which it seems, there should be some colour and cause for the execution of the wrath of Evil Spirits; but I know no ground for the immoderate wrath of men, but their lust of tormenting others, contrary to God's institution.  
2. And this Vesuvian flame worketh principally three several ways: sometimes like that fiery Mountain, it frets within and consumes its own bowels with madness, wanting power and means to burst out upon others. Sometimes it spits fire outwardly in horrible language, casts the same in the face of such as it is incensed against, calling them all to naught, and that if they be not so, they may be such by such violence offered. And sometimes violent actions, assault with what comes next to hand, sparing neither limb, nor life of such as stand in its way: And men having done what Passion urged them to, they make this cold defence of their woeful effects: They were in a Passion: making one sin to justify another: and voluntary Drunkenness of mind, and frenzy, to apolologize for the worst of actions.  
3. It is true, some men are by their natural temper, more choleric than others and furious; and much more to be excused than they whose nature is more governable, and not unhappy, but made so, by affected and acquired Habits of this nature. But God having blessed every man with Princely Reason, and fortified the reason of every Christian with the wise and grave Precepts and Documents of Religion and the assistance of the Holy Spirit promised to all that ask it at God's hands, Luke 11. 13. No man can reasonably excuse himself from the guilt of such intemperances', or say, they are not voluntary in him; when, as he is obliged, so it is in his power, to bring his Passions to a conformity to Reason and Gods Will rather than to his own turbulent humour. But when frequented excesses in this kind, acted outwardly shall have added strength and improvement to natural inclinations, then is the Passion wholly owing to the will of the fomenter of it: and the necessity pretended, when men say, I cannot endure this: I am not able to bear that: What flesh can suffer this? all is to be imputed to choice and not constraint of nature: As if his nature were one thing, and he another: or the furious habit and stock of Passion treasured up against a day or occasion of raging, by frequent lesser acts, (as they say proverbially, Light gains make heavy Purses) were not the effect of his own will, and so consequently the effects of such evil habits imputable to his will also.  
4. It is disputed amongst the curious and Learned, how Fire can afflict or torment evil Spirits, that being material, and these incorporeal: And what place of torment there is wherein Fire rules and so rages. To which some have replied, that the Fire wherewith the Devil and his Angels are tormented, they carry about them; it being, by the just Judgement of God, so inseparably fixed to them, that every one carries about him his particular Hell. I have often likened the angry Man's evil temper and state, to this sort of torment. For he carries this fieriness always about him, and is always plagued with it himself; and lessens, as it were, his own torment by scattering sparks, whereby, as Saint James saith, the course of Nature is set on fire: being a right bred Son of the Leviathan, of whom Job thus writerh, Chap. 41. 19 Out of his mouth go burning lamps, and sparks of fire leap out. Out of his nostrils goeth smoke, as out of a seething Pot or Cauldron. His breath kindleth coals, and a flame goeth out of his mouth. For so also the Angry man fumes, and foams, and flames, setting all into a combustion, where he hath to do, and acteth his part: and which is most strange and Lamentable, this rage spareth not the author or subject of it, but oftentimes hastens Death by Apoplexies: as that famous instance given us by Munster in his Geography, of Mathias King of Hungary; who having on a Palme-sunday, received a Message from the King of France that pleased him much; being at Dinner, called for his Figgs to be brought: and understanding that his Servant had eaten them, became so enraged as to fall into an Apoplexy, which bereft him of his speech, grunting only like a Beast for that Day, and dying the next.  
4. When therefore men are angry (as they say) for nothing; as angry Souls wanting matter of quarrelling will create it. When men are out of measure offended for a real, but light cause, as the too hard clapping to of a Door, or a Servants letting fall of a Trencher, while he waits upon his daintyeared Lady at the Table, or offends others in some such frivolous ways, who would have it an argument of their greatness to have no command of their Appetites any more than of their Passions? When men shall be too frequent in their choleric humour, imagining that nothing can do well without that Engine which mars all; then may they well be assured, they are much out of the way themselves, having lost the command of themselves, and in no likelihood to govern others as behoveth them. For Saint James tells us, The wrath of man worketh not the Will of God; meaning, that God seldom prospereth that with a good success, which Choler principally setteth on foot. For this were for God to bless Vices. Yea, where it is the Will of God that a thing should be done, as Vice in its several kinds reproved by such especially whose place and office it is so to do, yet if zeal be transported into Anger, so that it appears to be the effect of Choler rather than Conscience; or it seems to be an enmity against the Person rather than his offence, men arm themselves with obstinacy against such attempts of reducing or correcting them. And daily Anger, is no better than daily Physic, to move dry and slow bodies: seldom used, it may do good: but constantly, hath no power over them. For it will then too justly be suspected, what is commonly too apparent, that men greedily catch at occasions to be offended, not out of ill will to the Vice, or faults committed, nor out of good will to the offender to be amended, but to satiate their humour and please themselves in their proper and dear Vice: many, divers times, being really less displeased at the crime committed, than they are pleased with the opportunity offered of exercising their angry faculty.  
5. Be instructed then, and persuaded, true Christian Soul, in what becomes thee in this Case. Wilt thou entertain such a Guest within thee, which will turn thee, I mean the best part of thee, thy Reason and Religion, out of doors? Or wilt thou torment thyself most dangerously to afflict others? Seest thou not from whence wrath proceeds? Seest thou not whither it tends? namely, to put thee beside thyself, as a temporary madness, or dry Drunkenness; to prey upon the very Vitals, to precipitate thy latter end; to have no content but what is found in Hell, by tormenting and being tormented; to open a door to divers mischiefs public and private, personal, and social. For if that be true, which upon experience the Ancient Hermit delivers for such; That a man cannot live Chastely, as he ought, that is given to Anger, nor subdue Lust, till he be master of this, how many sins doth this one expose him unto, seeing that the unnatural heat which lurketh in the Angry man, is indifferent to the forming of other sins, as well as that?  
6. Consider with thyself, how frail thou art thyself, and apt to offend, and that sometimes unfortunately and unwillingly; and do not always interpret the errors or failings of others as purposed: much less, anticipate by rash conjecture, that to be done which perhaps was not done nor intended; to the end thou mayest indulge to thyself the wont pleasure of fretting and storming without cause; and so with shame thou be'st constrained to muster up thy Forces, and glory what thou wouldst have done, upon occasion, but art fain to withdraw, as upon a false Alarm; yet lest thou shouldst be up for nothing, shouldst fall fowl one way or other, before Choler will be quiet, upon the undeserving.  
7. It is no good ground of wrath against another, that thou being wiser than another, shouldst either deride, or rage against the folly of him; but a true Christian should consider, that he who suffers men to be borne and live with crooked limbs or bodily parts, doth permit some crooked Souls to abide in bodies: and therefore should rather pity and endeavour to rectifye them, than to expose them to shame, or insult over them, thereby contracting the like perverseness to that condemned by them. We that are strong, (saith the Apostle, Rom. 15.) ought to bear the infirmities of the weak, and not to please ourselves: especially by displeasing others, and God especially.  
8. And the better to crush the Viper of Anger in us, stinging all that come near us, we must note, that, as Pride is the beginning of all sins and wickedness, the contrary Virtue Humility is the mother of all Christian Virtues. This foundation than must be laid here also; otherwise all repairs of the ruinous Soul will be frustrated. For where Humility is wanting, a thousand false fancies of our perfections, and merits will swell the mind above its proper height, and largeness: so that every little thing will stand in its way, and offend it. For men suspecting themselves undervalved by others (as they do and needs must, who overvalue themselves) presently the vindicative Spirit falls to work by word and deed, to satiate itself upon detractours, as it accounts them, mistakenly, childishly, and madly at the same time.  
9 Where therefore true Humility is found, Meekness will not be far distant, nor long absent. And where Meekness dwells, Madness and Choler will have but cold entertainment. And to the Spirit of Meekness, do much conduce a Discipline and cohibition imposed on the outward man. It is often alleged by the riotous mind, I cannot bear that abuse, or this affront, or such contempt, or disobedience, or neglect; I cannot be so advised as I should be: But no man can say, that professes manliness and humanity, but he can move or hold his hand; and can speak or keep silence, or compose the outward parts of his body, or suffer them to break out into disorders: which Regiment when he hath obtained over himself outwardly, and for a time practised, he shall find a considerable change in his inward man, in due time; and the heat allayed, and a wonderful calm and tranquillity, with admiration that he should heretofore be hurried away in a storm frivolously occasioned. And as it is observed that too hot metalled Horses which are apt to run away with their Riders, are no ways better tamed and taken off their courage, than by accustoming them to walk a footpace: so modest and moderate actions outwardly will in time qualify the impetuousness of the mind. It were therefore well worth a man's labour, attendance, and time, to bend his mind resolutely for trial of his strength, and what Mastery he hath of himself, to act, though an unwilling part of patience, and to prove how impregnable he is against wont provocations: and having some few times hardened himself against such provokings, it will become easy to do and suffer the same in earnest, even when the like caution and attendance are not used.  
10. But because there are certain junctures, and causes which do almost naturally dispose to anger; such as are Sickness, and Pampering the Body, making it thereby more than one way, resty: immoderate Cups, and even Fast, rarely used; and such as the Body is not accustomed to, and some other, which justle, as it were, nature out of its Road, and so offends it: Great circumspection is, in such cases, to be used. And in truth such excesses are wholly and absolutely to be avoided, as they which blind the eyes of Reason, inflame the Blood, precipitate the Spirits to act violently: And Abstinences or Fast themselves, stand in need of watch over a man's disposition. For as all things are molested inwardly by denial of wont food, and naturally complain; so the Body of man being disappointed of its ordinary supply and refreshment, is apt to be murmuring, discontented, and querulous, until it be better acquainted with such changes: and fretting and pinch within will go ne'er to vent themselves outwardly, upon such as shall stand in their way, and converse with them: Care therefore is to be taken, not (as some may infer) to shun fasting, but to bridle, at such times especially, the sharp humour which may stir up strife or discontent, lest the good be evil spoken of: or a scandal brought upon a Christian Duty, by some misbehaviour consequent thereunto.  
11. And to the better preventing of such ebullitions of the Spirit, it is requisite a man should carefully avoid such Passion, when it seems to carry much innocence and veniallnesse, with it. For it seems to divers no offence almost, to be angry as Balaam was, with his Beast; to be in Choler against Dogs, that will not hunt, and Hawks that will not fly, against Horses that will not go according to our minds: and some think themselves excusable when their Choler is high only, against their Servants; but all with a dangerous error. For as much as liberty being allowed to a man's self in such cases, Flesh and Blood will not long contain themselves in those bounds, but being accustomed to such heats and perturbations, will transgress, where perhaps they never intended. For by such usances tolerated, men become easily inflameable, and their blood, afore they are ware, is as it were soured, and disposing to other excesses, and that upon occasions, less warrantable.  
12. And upon the same reason, circumspection is to be had, how a man is offended and angry with himself: for some men have held it very laudable so to be; and some have been religiously vindicative upon themselves by severe Penances for their follies and offences against God and others, which must not be disallowed, when governed by Christian prudence, which many times being wanting, a man punishes one sin by another, and offers unnatural violence to himself; which is worse than to do the same to another. So that herein is requisite the Counsel and conduct of others, no less than in Controversies of trespasses against a man's Neighbour: to whom he would seldom do justice, if he were Accuser, Judge, and Executioner too. And so not rarely, men transported with a religious Passion against themselves, (as it may seem) offend in punishing offences. And this is seen in cases extra-religious; men fretting, and storming, and raging, that matters under their hands, succeed not according to their minds, and merits. They will miscall themselves, complain of themselves, and be enraged: as if no man had so ill luck as they, or did so ill as they: and this doing, hold themselves very excusable, because none but themselves, suffer hereby. But there is herein commonly a double error. For first they who give way to any exorbitances against themselves, prepare a way to be injurious and furious against others, much more: and that upon the reason here given. But secondly, what seemeth to be, seldom is really so. And men fretting and in a toss against themselves, to outward appearance, are in truth incensed against God's Providence, or perhaps their tutelary Angels, not doing their parts toward them, in giving better events to their good actions. For no man (as Saint Paul saith) ever hated his own flesh, or himself naturally; and no man that is supernaturally, or by Grace vindicative upon himself, can lightly fall into such passions, and therefore inconsiderately accuses others of his mistakes and miscarriages; who can be no other than the mentioned, whether he intends so much, or not. Some instances may make this more probable: as, When he misses a thing he had in his hand a little before; and cannot suddenly find it for his present use: When the Joiner having used sufficient Art and care, cannot make a joint: When some little thing is so forgot in setting together a Watch or Clock, that when all was supposed to be ended, it must be taken apieces again. When such a snarl is made in a skean of Silk or Thread, that the thread must be broken; men are apt to fret at higher causes than themselves, which they vulgarly call Luck, or Fortune, really no where extant. And when Cyrus (as Herodotus writes) in a fury laid Gyndes, a River in Armenia, dry, by cutting three hundred and sixty Rivulets out of it, because one of his white Naggs dedicated to the Sun, was drowned in it; could not be so stupid to think that the River merited that punishment, but shown his rage against that, because it could not reach higher causes; how much wiser man had he been, if he had put a stop to the torrent of his Passion? which is much more the wisdom and Piety of a Good Christian: whom God suffereth, many times, to be provoked, that the prevalence of true Grace may be seen in mastering himself: and sometimes suffereth to become fretful, waspish, and ready to sting him that stands next him, upon either no fault but his own, or very frivolous; and so, if any hath offended him in such manner, he punishes the innocent for it; making such as converse with him to feel the effects of his imbittered Spirit: than which there needs no clearer argument to convince any ingenuous mind of his excess: it being but tolerable to be in Passion where the cause is given; and not so, to extend the same to the faultless. This therefore, all Reason and Religion requires to be corrected by the conscientious Christian.   

SECT. XIII. Of the Deadly Sin of Envy, its nature and Remedies.  
1. NEither will I go with consuming Envy: for such a man shall have no fellowship with Wisdom, saith Wisdom. For that likewise is a proper brat of the Evil Spirit, who since his degradation and fall, cannot love, nor wish well to any, because he can hope for no good to himself. God's Kingdom is a Kingdom of order, peace, quietness, love, charity, long-suffering, gentleness, goodness, faith, meekness, temperance; called also the fruits of God's Spirit by St. Paul, Galat. 5. 22, 23. because they spring from the seed of Grace sown in the heart by it. But the Kingdom of the Devil is a Tyranny of Adulteries, Fornication, Uncleanness, Lasciviousness, Wrath, Strifes, Seditions, Heresies, Envyings, Murders, Drunkenness, Revile, and such like: as the same Apostle speaks, just before. And as if Envy, Hatred, and Malice, (all of a knot and fraternity) descended from the Common Father the Devil, and differing rather in degree and duration than nature, conspired with Anger and wrath to their mutual advantage; St. Paul, Ephes. 4. 21. ranks them together in this advice, Let all bitterness and wrath, and anger, and clamour, and evil speaking be put away with all malice. And again to the Colossians, Chap. 3. 8. But now ye allsoe put off all these, Anger, Wrath, Malice, Blasphemy. And in that he writeth to Titus, Chap. 3. 3. of all the Lusts charged upon men in the state of Gentilism, he instanceth more specially in Malice, and Envy; whereby men are hateful to, and hating one another. For where these Vices abound, the Soul may be compared to those Cities which we read were by the Invader and taker, sown with Salt, rendering the Soil burned, and barren to all wholesome fruits, and fertile to all unwholesome and pernicious weeds.  
2. For how nearly doth he resemble the Devil himself, who becomes pale, thin, cloudy, frowning, of an averse countenance outward; frets, boils, and burns inwardly at the prosperity, ingenuity, dexterity in actions, dignity, and wealth of others, exceeding him: having an evil eye, because Gods is good, spiteful against the Donour, who preferred not him; against the gift, as ill-placed, out of him: against the Person possessing it, as standing in his light, and usurping what he adjudges due to none so justly as himself. And the expostulation against Providence itself lies higher than that, cursed by the Apostle and Prophet, which demandeth of the Potter, and Creator, Why hast thou made me thus? For the envious Person demands rather of God, Why hast thou not made me so, or so? And why hast thou made such an one so, and not thus? Thus cain's countenance fell, when he saw his younger Brother better accepted than himself, of God. And then lift he up his hand against him and slew him. And wherefore (saith Saint John) slew he him? Because his works were evil and his Brothers good. And because God's favour was greater towards him than to Cain. Monstrous impiety! But not there only resting; as it were to be wished, but imitated and acted over again in two Broths of a wealthy and noble Family in this Age, and Nation: whereof one judging himself undervalved in comparison of the other, killed him right out, and suffered the just penalty of the Common Law. This was much the same case with that malicious part played upon Joseph by his Brethren, because he was clad a little finer than they, and was supposed to be loved best.  
3. So that no place can be said to be free from this Evil Spirit of Envy, which is wont to creep into the low Cottage, and stir up silly Creatures to a combination with the Devil himself, to wreak their otherwise weak spite against their envied Neighbour. And in Courts it reigns most powerfully; every one almost, contending for the highest Seat, and greatest favour, and place, so that restless is the ambitious and envious Spirit, till it hath defeated, by fine plottings and devices, such as by this Vice are accounted their Enemies. So that when their counsel is slighted concerning Public affairs, and that of others preferred, to convince the world of the imprudence of his Competitour or Adversary, little or no conscience is made of rendering it improsperous, though with the peril of the whole Commonwealth; that so, for the future, such a man's wisdom might be blasted, and his flourish and be admired. This was seen notoriously in the emulation between Hanno and Hannibal: he envying the glory and success of this, in Council constantly advised, and contrived what might crush him rather than advance the good of his Country: whereby at length, he was the ruin of both. So that a King may not without double security of integrity, and such generousness of mind as can master Malice and Envy, ever follow the advice of that Counsellor in the managing a design, who hath directly before opposed the same. For such is the pride of men's heart, that they hate to build sincerely and faithfully upon that foundation they at first rejected; but tacitly, if not openly, triumph at the miscarriages of others Projects, how reasonable and profitable soever they might have been in themselves, though of an unhappy event; because their will and wisdom consented not to them.  
4. Neither can Justice in the Country, nor Piety in Church, nor Learning in both, nor beauty (especially amongst Women) nor Riches amongst any, defend men from this evil Spirit possessing men, when emulation hath first leavened the mind of the envious. For even for his honesty, and unblameable integrity, did Aristides of Athens find his name entered into the list of them who were to be banished for ten years; and demanding a reason thereof from the Writer; He answered, I cannot tell who this Aristides is, but this I like not, that he should be so esteemed for Justice. And a more horrible instance than that is given in Church-history of the mischief of Maliciousness, in Nicephorus an Old Monk, and Sapritius a young Professor; who being had in greater esteem than the other, gave unwillingly such great offence to him, that he could not endure him, and would admit of no humiliation or reconciliation, till the Spirit of Grace wholly deserting him, when both were called to martyrdom, the young man suffered cheerfully and constantly, but the Old envious Father denied Christ. So that most truly as well as Divinely, said Solomon, Proverbs 27. 4. Wrath is cruel and Anger is outrageous, but who is able to stand before envy? A reason whereof may be that complaint of holy David, Psalm 55. If it had been an open Enemy that had done this, I could have borne it, etc. Anger, and wrath are acts of open hostility, and may better be either opposed or declined, than the dark Plots, and privy wounds which Envy giveth to its Enemy; and, which declares its monstrousness and unnaturalness, to its Friend; who indulging to himself that Vice, like the Vulture in the Fable, preyeth upon the Liver: and nothing commendable in it is to be found, but what Saint Basil acutely observeth, saying, Envye is good for nothing but to mischief the owner.  
5. Against this Evil, the remedy may be, First, to consider the absolute Master God Almighty is of his own; and that all things we enjoy are more properly Gods than ours who have the use of them: And that to repine at the happiness or prosperity of another, is to call in question God's Wisdom and Justice in ordering his Family, and setting some of his Servants in higher places, and giving them greater Offices, than to others: without which the world could not be well administered or subsist. And the envious Spirit should consider, that if the quite contrary were appointed, and thou who enviest another's greatness in Riches, Honour, or Prosperity in the world wert such, the envious eye might as justly dart its spiteful arrow against thee, as thou dost against him: and so never would there be quiet and content in the world. Let that righteous Document therefore here take place, Do as thou wouldst be done to, and envy no more than thou wouldst be envied in the like cases.  
6. Secondly, Learn to seek the honour of God, and to prefer that above all things in the world: and become like to that communicative nature of God, who giveth to all men, yea to all things liberally, and grudgeth not. If that which is bestowed upon another went out of thy store, and thou wert less great because another was greater than thee; or thou loosedst so much of thy beauty as another is fairer than thou art; or thou wert the leaner because another was fat and fairer: If there were fear that God's Fountain would be so exhausted, by the affluence another enjoyeth from him; that there remained not sufficient for thee, then, like hungry Curs feeding greedily at the same Carcase, men might worry one another: or if what was given to any but ourselves, were lost to God, then murmuring and envying might be more tolerable: but 'tis far otherwise: the Universal Good, and Giver is not diminished or impoverished by the plenty of another more than of thee. And so the Nation is no less Learned when another excels, than when thou: And the Kingdom is as honourable, and strong, and prosperous, and happy, when another is in place, and power, and flourishes as much, and possibly more than when thou: excepting personal imperfections and infirmities, to which thou art as subject as another; and much more art to be suspected of future personal failings and errors, as thou more vehemently aymest at great things and covetest an evil covetousness to thyself. For seldom is it seen that he, who most passionately strives for great Places, Commands, Dignities, or Riches, uses them as he ought to do, when he attains them. But as it happened to the lusting Israelites, Psal. 106. 15. He gave them their request, but sent leanness into their souls: God filleth some men's Bellies, and Purses, but leanness and emptiness afflicteth their Souls. And what a bad exchange is that? and how much more to be pitied than envied?  
7. On the other side, Thirdly, consider we what benefits in singular manner, matter, and measure God may have dealt to us, which he denies to others, objects of our envy; and a stay and stop will necessarily be put to that Distemper. Are not, truth, humility, quiet, and tranquillity almost proper to Persons of low Spheres and mean Fortunes, and Innocence, much better observed in contemning than courting the world, to be preferred before those tempting opportunities of transgressing by fullness and Power? While the weak eyes of the envious are dazzled at the lustre of others, if they could reflect upon themselves and duly weigh all circumstances, they may find cause to bless themselves in the solider part of happiness, above the envied, and therein to acquiesce, cashiering such an ignoble Passion.  
8. Fourthly, If men thoroughly considered the chief Author of Envy in a man, and that the Devil is he who both gives force, and finds materials for this Sin to work by, he would hate it as the pit of Hell, and the Prince of darkness himself. For St. Basil (that great Philosopher as well as Divine) supposing what Poets and natural Philosophers deliver of the malice or mischievousness of an envious Eye, doubteth not to affirm that it proceeds from the influence of the Devil; who tempereth his Poison with the rays of the eye of the Spirit embittered with Envy, shot at the envied Person to his ruin, divers times. Unless therefore men resolve to prefer the Devil before Christ, as he that is more serviceable to the lusts of men, dreadful should this notorious Vice appear to all good Christians.  
9 But we not having so learned Christ, nor Christ having so taught us, but rather often inclucated by Precept, and by Example led us to that heavenly Virtue, Charity; let that as comprehending many, if not all means of purging out this old Leaven of Malice, as the Apostle speaks, be the last argument now to be used, to that end. Charity (saith St. Paul) is the very bond of perfection. Coloss. 3. 14. Charity, or love, fulfilleth the Law. Rom. 13. 8. and ver. 10. Love worketh no evil to his Neighbour. And to the Corinthians, 1 Epist. Chap. 13. 4, 5, 6. Charity suffereth long and is kind, Charity envieth not, Chartie vaunteth not itself, is not puffed up; Doth not behave itself unseemly; Rejoiceth not in iniquity, but rejoiceth in the truth, Beareth all things, endureth all things: Which whosoever so doth, cannot envy; nor seek nor desire the evil of another, nor rejoice at any evil befalling any other, as if thereby some good had befallen him; which is the guise of Envy. Wherefore, O Lord, who knowest that all our do without Charity are nothing worth, pour into my heart that most excellent gift of Charity, the proper Antidote against this Poison of Envy, hatred, and malice, and the very soul of all Christian Graces, and the Earnest of, and key to Glory, and that fire of unquenchable blessedness, contrary to that unquenchable fire of Hell, where the Devil and his Angels are tormented: that foe for his fake, and through his Spirit, who loved us and gave himself for us, I may with faithful, servant, and never failing Charity, love thee who haste first loved me, and in thee, and for thee, all, as they belong to Thee, through Jesus Christ. Amen.   

SECT. XIV. Of the Capital Sin, Covetousness.  
1. I Have sometimes doubted and wondered how the excessive Declamations found in humane Authors, and the sharpest Censures found in Holy Writ can be true of several Vices, as if more than one were worst of all: For sometimes Pride is the original of all Evil: and sometimes Covetousness is said to be the Root of all Evil, as 1 Tim. 6. 10. And than which nothing can be said more severely against any Sin, the Apostle adviseth concerning Covetousness, Ephes. 5. 3. Let it not be once named amongst you, as becometh Saints. For what, indeed, can worse become Saints, whose conversation is in Heaven, than to fall flat upon the earth, and like Moles, to work in it. And, There is not a more wicked thing than a covetous man, saith Ecclesiasticus 10.  
2. But comparing the Diseases of the Soul, with the distempers of the Body, some satisfaction may be given of such exaggerating forms of Speech. For as the Maladies of natural Bodies cannot so well be estimated from their kinds, as from the degree of affecting; and the danger from the part so affected: so is it with the evils of the Soul. For a Pin thrust into one part, may be more mortal than a Sword run through another. And ofttimes, the pain of the Tooth is less tolerable than the Gout in Feet or Joints: and a lighter distemper at the Heart more dangerous than a Cancer in the outward parts. And thus may Pride be the chief and worst of sins of a spiritual nature: and Covetousness may be the root of all Evil tending to bodily and brutish pleasure, though it taketh the least sensible pleasure of any, but only treasures up materials for all other Vices, and impells to monstrous desires and actions. For gaping, and hungry as the unsatiable Grave, and dilating its stomach as Hell; it fetches from thence also hellish appetites, contriveth plots to catch its unjust prey, or most unjustly hoardeth up and detaineth what perhaps not unjustly was acquired. Or if at any time it letteth go abroad part of its Magazine; it is, as Garrisons send out Parties, to bring in more spoil, by pilling and robbing the Country, that is, by Usury and extortion, or Money lent most disadvantageously to the borrower.  
3. Certain old Stories do commonly pass of some Caves, Hills or holes of the Earth, wherein are great Treasures of Gold and Silver, and precious Stones; but so, that they are kept by Dragons, or evil Spirits from being carried out, and become useful to men. Very true is this of Wealth in the possession of Covetous Persons. There it is to be found; but thence it may not be taken, by any means: For 'tis kept by Evil Spirits so close, that the pretended owner himself scarce durst touch it. For, as Solomon saith, What good is there to the owner of them, saving the beholding of them with the eyes? Ecclesiast. 5. v. 11. And yet this is not all: but ver. 13. There is a sore evil which I have seen under the Sun, Riches kept for the owners thereof to their hurt: A double damage generally happening to the Amassers of Wealth: One to the wicked treasurer of it; while the more he hath, the more he wants; and the more he possesseth, the less he enjoyeth. And therefore very aptly in our English Tongue, we call a Covetous Person, a Miserable Person, as most unhappy of all men. And it proveth a sore evil to him for whom it is so gathered: the Posterity of the Covetous Person scattering with like, though contrary pleasure, as the Father gathered: and by prodigious Prodigality hasting to the Grave, and so to Hell for spending, as his Predecessor, for sparing. And the Evil Spirit that stopped the course of due spending, now, on a sudden draws up the Sluice, and drowns the Country with Vice and Vanity managed for a short season by Money. But to begin the torment of the Covetous in this life, he is told by truth itself, Prov. 28. 8. He that by Usury and unjust gain increaseth his substance, he shall gather for him that will pity the poor: a thing which he dreadeth most of all, who so hoardeth.  
4. But another Reason may be given why St. Paul calleth Covetousness the root of all Evil, taking here Evil, for Punishment, and future Torments. For I am of opinion, that Covetousness sends more grist to the Devil's Mill; and finds more Fuel for to maintain Hell-fire than any other Sin, infidelity perhaps excepted. For very many great Sinners, in the days of their youth and Vanity, drawing towards the end of their lives, have seriously and savingly repent; changed their minds and manners, finding thereupon the effect of God's bountiful Promises, and Goodness. But Covetousness, like an inveterate Cancer in the Flesh, the older it is, the more it proceeds, and consumes the Body and Soul. Seldom do men repent of their parsimony and baseness in their youth, but often of their profuseness and licentiousness. And not so seldom as it were to be wished, so rashly retreat from their former Errors, that they run into the contrary Vice of Covetousness, from which very few return. But the old Sinner thinks he makes God some recompense for his former Vices; and doubts not but he reputes notably, if he declaims against young men's, and his own expenses in foolish Fashions, in riotous Company, in costly Dames of the worst rank; and such like miscarriages of youth, and sees not that another Sin is to be repent of, and his base sparing shall but add to his punishment for base spending. Here comes in a Mock-gravity, Sobriety, Temperance, Continence, zeal against all sins but that he is lately wedded to, and embraces as fond as any he did formerly: to the apparent hazard of his Soul, mistaking change of sins, for Repentance and Reformation of Life. Whereas the Rule and Power of true Repentance for our former sins, is, to act contrary unto them; and in this case especially, when we have in youth ill squandered the temporary goods, God hath lent to us for a season, not to be tenacious of them, in age, but to employ them as freely in the service of God, and promoting Piety exiled by costly Lusts. And not be like that unjust old Usurer and Oppressor, of whom Henry of Huntingdon speaks, who being exhorted, towards his Death, to give Alms plentifully, towards the expiation of his wicked Covetousness, refused, saying: No, I will leave my Son all I have got; and let him, if he pleases, give Alms out of it, for the good of my Soul.  
5. It is therefore the advice of our Lord and Master Christ, Luke 12. ver. 15. Take heed, and beware (as if one word sufficed not to obviate such a pestilent Disease) of Covetousness. For a man's life consisteth not in the abundance of the things which he possesseth. Take we heed of it, for the intrinsic evil in itself; and beware of it, for the viperous brood of sins which it bringeth forth and nourisheth: some of which may be these: Obduration of heart against God and Man: being unsensible of the Duty of Worship, Thankfulness, and fruitfulness in all good works, the end of his bounty to man in that kind. And a hard heart, and barren womb towards the necessities of his Brother craving some little of his abundance. Yea, cruel is the covetous to his own flesh, denying what may be convenient for the same: and no better to his mind, tormenting it with restless and endless cares, to add to the unprofitable heap, and bring about that design which never comes to pass: For he tells others first, he desires but an honest livelihood, but having attained to that; he proceeds and tells us, He would willingly leave a competent subsistence to his Wife and Children: and having gained that Point also, than he is no less solicitous about that competency, never knowing when he hath it, though he hath it: but would make his Posterities rich too, and Gentlemen, and Esquires and Knights, and Nobles, if it were possible, and what not? Then should he sleep sweetly in his Grave: and for his Soul, it is the least part of his solicitude. But if doing no good, or doing no evil but to himself, were the evil in which the Covetous man was only guilty, it were a laudable sin (if any may be said so to be) in comparison of the wicked Pranks it plays upon other. What Choler and wrath rages not at a trivial loss, which a liberal Soul would not be moved at, or stirred? Break but an earthen Vessel of two pence, you almost break his heart; and if he breaks your Head, it is less than can be expected from him. Violences, Frauds, Cheat, treacheries to God, and his Country, for lucre: Perverting Justice by Bribery: subverting the Faith, and confounding Religion by Simony, and Sacrilege; which he laughs out of countenance, when he cannot stand the trial of such iniquity: or boldly ask, What is Sacrilege? What is Simony? baffles all received Knowledge and persuasion thereof, by his acute and singular Scepticism, trampling on Reason and Justice, and Religion all at once. Add hereunto Lying, Perjuries, Stealing, Rapines, and a benefit raised to himself by depopulations of Parishes, reducing the well-inhabited Place to one or two great Farms; taking up a strange Paradox for his Defence, that there are, notwithstanding, never the fewer People, because Nature will work in an unknown Manner, and Land. How manifestly hath experience taught us what the Prophet Habakkuk denounceth against such Engrossers, Chap. 2. 9 Woe to him that coveteth an evil covetousness to himself, that he may set his nest on high, etc. For in truth, I have by me, many Instances of curses upon Persons and Families, who by such ill ways of advancing themselves, have, in a short time, been utterly ruined: But I will not trouble this Discourse with them. So as that is happened to them, which the Psalmist hath, Psalm 75. 5. according to the auncienter Translation: The proud are rob, they have slept their sleep: and all the men whose hands are mighty, have found nothing. Great matters they grasped at in their projectings; but in the conclusion, they were forced to let go what before they held; and nothing remained. But above all this, men should seriously consider, there is more guilt in this sin, than is obvious to every eye, especially having in it the Pearl of Covetousness; and that is no less, if St. Paul may be believed, than Idolatry. Coloss. 3. 5. Mammon being erected in the heart, the Temple of God; and preferred before God, and all that are called Gods: which is the Character of Antichrist.  
6. And the consideration of these Evils may more than sufficiently dissuade the pursuit of these earthly Riches, which make us poor towards God: But does not Christ the Oracle of God tell us, as we have it, Acts 20. It is better to give than to receive? And the reason hereof is not obscure: because it maketh us like unto God, who giveth unto all men liberally; yea, Psal. 145. Openeth his hand, and filleth all things living with plenteousness. And believe we Solomon the wisest of Men, rather than rely on our own wits natural: he telleth us, that, The Liberal soul shall be made fat. Not unlike to those Breasts which abound by being drawn: but are dried up and empty, by denying what they have to afford to others, by Gods and Nature's appointment.  
7. And there is but one or two main Objections which the Covetous is wont to allege for his tenaciousness, and against Bounty and Charity, especially towards Public Good. Charity of that nature is much perverted and abused to evil ends: Which if the truth were plainly known, is not the real reason of such Persons illiberality; but the love of Money. But be it so: Charitable deeds are perverted to ill uses; such benefactions made with pious intentions, shall never be wrested by any abuses, out of the hands of the giver, but his reward shall be with the Lord, and that an hundred fold. Besides, to whom can the subtlest Worldling give or leave his Estate so securely as it shall not, or may not be abused? He himself abused it and himself many times, in getting it, and keeping it, which, as dung, aught to be spread abroad to make the Soil fruitful. And doth not Riches left to the dear Heirs of our Bodies suffer, and do more mischief to them than Good? Do they not abuse them in rioting, Luxury, and Whoredom, and Drunkenness? Who would have thought that the Covetous Person should be a man of so much mercy as to bring the abuse and mischief of Wealth home to his own Family, rather than the Church, or State should be the worse for his freeness? But so experience often teaches us, to fall out. Whereas by sparing somewhat out of that we enjoy, to God's Service, the remainder is sanctified, and by God's blessing, becomes more durable. Therefore, O Man of God flee these things, saith Saint Paul of Covetousness. And let the judgement of him who was made Wisdom and Sanctification to us be preferred before the short reasonings of a worldly wise head, Luke 12. 15. Take heed, and beware of Covetousness: for a man's life consisteth not in the abundance of the things which he possesseth: nor indeed the life of his Family, or Posterity: but God's Blessing.   

SECT. XV. Of the Sin of Luxury, or Uncleanness.  
1. BUT flee not only Covetousness that civil Sin, but flee youthful Lusts also, that open, daring, and dangerous Sin to Body and Soul. For as Covetousness reigneth in the aged; and flourishes most when all things most decay; So Luxury rages in Youth most of all. Luxury is sometimes taken for general indulgence to carnal Senses, and the pleasures proceeding from them: from whence that special Vice must needs become Rampant, which wars against both Purity of Mind and Chastity of Body: and may be said to be an inordinate lusting of the Flesh tending to prohibited pollution. When the vain mind of man following the error of Rehoboam, consulting with the more youthful and precipitant faculties and inclinations of a man, we turn a deaff ear to the sober and grave Dictates of Reason and Religion interdicting our course; letting all lose, and giving the reins out of our hands, permitting ourselves to be hurried downhill with an easy, and sudden Passion, we know not, we care not, we consider not, whither: till like the blind Soldiers of Benhadad King of Syria, our eyes being at length opened, we find ourselves captivated in the City of our Deadly Enemy, the Devil seducing us away.  
2. And if this Vice were peculiar to vain Worldlings, it were less to be feared by sober Persons: but we read of the complaints of such as have sequestered themselves from the world, that have enclosed themselves in bare walls, and rude Cells, as well as of them whose Tables are furnished with all manner of Dainties, and their Parlours wainscoated with Cedar: who are clothed ruggedly, and far hardly, and live abstemiously; yea Repentance itself for such fowl miscarriages, while the mind dwells too long upon the subject, renewing the subtle and sinful Delectations: Nay, which is most wonderful, Fast prescribed against the Lusts of the flesh, shall end contrary to it. The Spirit of Luxury, saith Saint Hierom, boils by Night, breathes forth by Day, infests in Sleep, molests in business, stupifies Reason, destroys Advice, disquiets the Mind, urges to fall, ensnares the , burns more by Use: Pollutes the Temple of God, wasteth the substance delivered to us by our heavenly Father, turns Man into a Beast, and enslaves him with the worst of Servitudes to his Animal Part.  
3. And if we consult ancient Histories, we shall find, that the greatest and most lamentable subversions of Nations, have been occasioned by immoderate and unjust lustings. As for instance; the Gauls invaded Italy, took, and sacked Rome itself, being invited thither first by Aruns Clusimus in revenge against Leucemon, offering such violence to his Wife. And the exorbitant lusts of Vortiger the British King, upon the body of Rowenna Daughter to Hengist the Saxon, brought all the Britain's into perpetual Servitude. And the ravishing of the Wife of Beorn Bokard a Noble Person, by Osbert King of the Northumbrians, brought in the Danes into this Country; who slew the King in a Battle. And from the same occasion, the Moors invaded Spain, as might be showed at large out of the History of that Country. When King Roderick ravishing the Daughter of Count Julian, he conspired against his King and Country, in reverence of that injury; and brought in those barbarous Infidels, to the enslaving and ruining that Country for many years. And why should I tell you of the Plague brought upon the Israelites? Or of Samson and Solomon upon themselves by the same Vice; and David too. Or why should I speak of the mischiefs done to the very bodies of such Voluptuaries? What infatuations of the mind? What fears and agonies seize the Adulterer, in the height of unlawful pleasure, lest he should be discovered? What distempers and Diseases of the Body arrest the Carrier of lusts? Pains in the Head, Gouts in the Limbs, Dropsies in the whole Body, Fevers in the Blood, and rottenness in the Bones and very Marrow; so turning the Comedy of such love into Tragical Notes, and Lamentations, running on this strain principally: So foolish was I and ignorant, I was as a Beast before thee, Psal. 73. 22. And, How have I hated instruction?  
4. But lest we flatter ourselves with an opinion of Innocence, when this Sin becomes not openly scandalous; we must know what Solomon saith, Prov. 24. 9 The thoughts of foolishness is sin. And as Christ teacheth; He that lusteth with his Eye and Heart after a Woman, committeth Adultery with her in his Heart. And wanton Talk, especially lascivious Songs and Dalliances; and uncivil, though too common nakednesses in Women: and several other occasions of temptations are hereby , and are, as Nits to Vermine bred out of them.  
5. But if this filthy Sin, (which fouls the Mouth that names it) in its ordinary course be so odious, much more the transcendent crimes of Sodomy, Bestiality, Effeminateness, in the sense the Apostle is generally understood, 1 Cor. 6. 9 saying, Be not deceived, neither Fornicatours, nor Idolaters, nor Adulterers, nor Effeminate, (that is, abusers of their own bodies alone that way) nor abusers of themselves with mankind— shall inherit the Kingdom of God, or of Christ. And this being said, the sum of all is said.  
6. But it being said above, that divers Men eminent for holiness and austerities, have not been free from this mortal evil, but groaned under it; no wonder we, who profess not so great Mortification and Selfe-deniall, should be subject to such infirmities: so that it appears more venial than mortal. To which my answer is: That though this Sin may have provoked the Holiest to complain of it, yet never found it such favour with them as to be approved, or patiently tolerated. For natural Principles in the Righteous are not extinguished, and the Law of the Flesh doth war strongly against the Law of the mind: but still the godly and spiritual Man maintains the enmity, and keeps the Field, as it were, against the Arms of the Mighty: and though many wounds may be received, yet is he not overcome, And if at any time unhappily overcone, renews the Conflict, and recovers his former station with advantage, by double guards set about his Soul; and diligence, which re-ingratiates him into the favour of Almighty God our heavenly Father; who remembreth that we are but flesh, while we contend to be spiritual. But it is chief the captivating the will by such trials of our strength and constancy, which God dislikes; and a consent habitual, and unrelenting, and unrepenting yield, which put us out of God's favour, and distinguishes from the Saints, who perhaps have never been free from temptation, nor rested satisfied in the servility of the Sin. But for any man to connive at lesser failings in him in this kind, as but wand'ring thoughts, affected admiration of Beauties, evil intentions, and inward concupiscences without execution, and much more, actions impure, is to be overcome and lose all, unless renewed by Repentance again.  
7. Neither ought a man to intermitt acts of austerities, as Cold, Hunger, and severe treatments outward of the flesh, because sometimes evil events, quite contrary to his expectation, have happened to him, (the reason whereof may be better omitted than enquired into) yet most certain it is, that constant subjugation, (as St. Paul speaks, 1 Corinth. 9 27.) or, bringing the body into subjection, is useful to that end, by the judgement and experience of the most famous Saints in the Church; contrary to the vain and absurd Doctrines of modern Directors: who do exhort to the principal work without the proper means: and so magnify the Grace of God as necessary, and sufficient alone to effect this, as if it could not consist with it, or might not better be hoped for by such diligence and circumspection used: And when they can no longer deny this, fall to reviling them, as if they were inseparable from Superstition, and opinion of Meriting; with the like folly. For what a miserable shuffling and evasion is that, and plain injustice, to lay the blame and defects of Persons, upon the duty performed by them. No doubt therefore, the universal Church's judgement and practice is much to be preferred before the opinion of modern and private Apologists for illimited use of sensual gratifications, and opposers of Bodily exercises and disciplining of the Appetites, even to the denying of things not in themselves unlawful, as conducing to Chastity. Though the subjecting of the inward affections and lusts is more noble, more necessary, more , as that to which the other should tend, and in which, end. It was the course Saint Hierom writeth he took with himself when he found his flesh to rebel against his spirit in the desert of Bethleem, upon an apprehension of a beautiful Lady he had seen at Rome, and began to desire. He cast himself into the Briars (as Gideon used the men of Penuel and Succoth, Judges 8. 7. 16. who withstood him) and taught his flesh better obedience. The like to which writeth Gregory of Saint Benedict, Dialog. Lib. 2. that he threw himself amongst Thorns to turn his light cogitations another way.  
8. And agreeable to this is that universal Instrument of all Gifts and Graces descending to us from above, Prayer: and the firm persuasion that from thence, and by that (not neglecting other means) Chastity may be obtained, according to the Rule and experience of the wise Man, Ecclesiasticus 8. 21. thus writing; Nevertheless, when I perceived I could not otherwise obtain her [Wisdom, or as some render it, undefiledness, mentioned before] except God gave her me (and that was a point of Wisdom also, to know whose gift she was) I prayed unto the Lord and besought him with my whole heart.  
9 Thirdly, It is very requisite to avoid vain and vile communication; which Saint Paul, (ratifying the opinion of the Gentile Poet) assures us begets evil manners. And therefore advises farther, Ephes. 4. 29. Let no corrupt communication proceed out of your mouth: And by the same Rule, should a man let no corrupt communication enter into his ears; and suffer no light obscene Books, or Sonnets, or objects of any Creatures tending that way, to draw his eye to them. For all these, like the Ostriches Eggs covered, perhaps for a time, in the Sand, until the warm Sun shall ripen and enliven them, will quicken in the mind of man in the heat of temptation, or perhaps will of themselves, break forth into a temptation, and receive consummation, according to the Doctrine of Saint James, Chap. 1. A man is drawn away thus and enticed. Then when lust hath conceived it bringeth forth sin: and sin when it is finished, bringeth forth death. And in avoiding evil Books and directly obscene, let more especial care be had of such Good Books of Modern Casuists: who, under pretence of perfecter information of Confessor and Penitent, abound with curious inquiries into all the secrets of Nature, and sinful concupiscences, exposing them to the view and imaginations of the Reader, and exciting of unclean Passions. For all these sensible insinuations of unlawful Lusts, yea acts Lawful to them that use them in a regular way, become Images in the mind, which the natural man turns to, upon occasion, and falls down before, worshipping them, and idolising them to his shame and fall.  
10. Fourthly, Let it be considered, what honour God doth to the chaste Soul, and Body, in that he esteems them as his own Temple: Christ and looks upon them as his own Members in especial manner. And, on the contrary, how ill he taketh transgressings, in this kind. Know ye not that ye are the Temple of the Holy Ghost, and that the Spirit of God dwelleth in you? If any man defiles the Temple of God, him shall God destroy: for the Temple of God is holy, which Temple ye are, 1 Corinth. 3. 16, 17. And in another place, with what indignation doth the same Saint Paul (1 Cor. 6. 15.) argue against such affronts offered to Christ himself, by such practices as these? Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? What Monster of confounded Kind's did ever match this Prodigious mixture, whereby Christ and an Harlot; Christ and a fornicator are made one? No wonder then, that the Scripture assures us, Ephes. 5. 5. that No Whoremonger, or unclean person— hath any inheritance in the Kingdom of God, and of Christ. And sufficeth not this to quench the flames of lust in us, and to repent throughly for it?  
11. Last of all, Consider we, what a concatenation of other Vices is found too often in this one, and the reason will be apparent, why it is accounted a Mother-sin. For though Harlots are seldom fruitful, the sin of Whoredom is. We hear much spoken of simple Fornication, as minutely peccant, in the opinion of divers: But doth not that beget baseness of Spirit, and, as Saint Austin saith, lowness of understanding, nothing casting down the wit of man more from its top and Tower, than such inordinate love of Women? Nothing making a man more contemptible and ridiculous than that known Vice. But that is not all. For from hence comes wasting of Estates, as the History of the Prodigal clearly proveth. Hence also proceeds Quarrelling, and Duelling; as it is amongst Dogs when they follow a Bitch that runs proud: And Murders follow them; and too often, to avoid the shame of the world, is destroyed with murdering Potions, or Pills, the fruit of the womb, before it ripens; and which is worse, are not sensible of that more heinous sin in covering sin, than of uncleanness contracted; which they ought to be; and therefore seldom repent of it as they ought to do. But when Nature shall have weathered that Rock, yet open violence is too often offered to the tender Innocent, in barbarous manner. And when it comes not to this, yet how do noble and great Persons, many times offending in this manner, become so vile as to stand in awe of their Footboys, and Chambermaids, privy to their wickedness, that they may keep their counsel. So that the fact is dishonest and dishonourable, the pleasure momentary and fugitive, the punishment instant and durable, even in this life; and in the world to come unquenchable, by any thing, but timely and plentiful tears, here poured out to prevent the same.   

SECT. XVI. Of Gluttony, its sinfulness and Cure.  
1. IT is observed by Saint Hierome, that the Seats of Incontinence and Intemperance are by nature placed ne'er together; intimating the near relation they bear one to another, and the mutual aid they give to advance one another. For extravagant Lust must have excessive Diet to maintain it; and excessive pampering of the Belly, by Drinks and Meats, do naturally tend to concupiscence. It is the opinion of the Greek Church, (as we read in the Council of Florence) that the Evil and Apostate Spirits cast down from their Dignity, miss but a little to assume Bodies; so did they degenerate upon it: and therefore still covet to possess Bodies, to this day, and to enter into Swine rather than to want material Habitations. Yet we never read that they delight in the bodily pleasures that men do offend in. No not when the Devil tempted Adam and Eve to eat the forbidden fruit, do we read that he so much as tasted of it himself, though it might have been a notable allurement to Man so to do also? This Sin of Gluttony therefore is that which soils the Soul of Man rather than the Devil. And though we call this a beastly sin, yet Beasts exceed not so much therein as doth Man. But it is an unruly, and unreasonable appetite in man, of eating and drinking: little considering the true use and ends of such necessary acts ordained by God and Nature, which are the maintenance of Being, and daily repairing or recruiting the losses, the frail and mouldering body suffereth. But first, Men being prompted by Nature, to eat and drink, and a pleasure being conjoined with them, lest men should omit what is so necessary, blind and servile Man devotes himself too often to that, which was appointed to serve his turn. But he that made Fountains and Rivers of waters for the relief of our thirst, never intended we should throw ourselves into them and be drowned: And he who gave man the understanding to invent Wines, never intended he should drown himself in a Butt: And he also that indulged to man about the same time, the use of Flesh, as of the herb of the Fields and roots of the Earth, and fruits of Trees, never meant we should never give over inventing new Dishes and Dainties; or be too ravenous of simpler Diet: but that we should measure both quantity and quality of what we eat and drink, by the rules of Nature, his holy Word, and certain other circumstances prudent Persons cannot be ignorant of, unless they choose so to be  
3. For notwithstanding it cannot be precisely determined, what is the proper proportion of every man's Body, no more than what proportion belongs to every man's Family, which are greater or lesser; nor how many, or what manner of Dishes are fit for all men's Tables, yet must Judgement and Reason direct in this case. The common saying is, That Nature is content with a little, and Religion with less: yet may that Rule be questioned, if taken so loosely as generally. For when it is said, Nature is content with a little, we understand thereby, that Nature may subsist and be preserved with a little; but what, and how little that is, Nature hath not taught us: and I think Religion does not require we should too anxiously inquire after: much less doth it require that we should eat or drink less than Nature requires. For than it should require us to destroy Nature, and so to murder ourselves leisurely and slily, which is most of all forbidden by Religion.  
4. But neither here ought any man to deceive himself, so as by inconsiderate indulging himself Meats and Drinks in a preternatural quantity, kind, or quality, contract an habit of so doing, which to break off, is next to destroying of Nature: For this acquired necessity being neither of Gods, or Nature's contrivance or cause, is more culpable than an accidental detriment arising to the body by endeavouring to reduce it to its true and pristine State. So that the violence is not offered to it as corrupted or debauched, but the violence was, to corrupt it so, as to bring it into a necessity of persisting in excess; by all means to be redressed: former wry steps, and wrenching affected, and wilful making the following lameness sinful, though not wilful.  
5. But if we judge of Nature's contentedness from the common custom of eating and drinking to the quieting of natural appetites; so indeed, Religion may be said to allow less than Nature. For as much as it is an act of selfe-deniall, to give over eating or drinking before Nature gives over craving. So that it is a strange plea used by too many softened natures: They cannot Fast, nor indeed comply with the gentler and lighter Abstinences scarce deserving the names of Fast, because they find their stomaches call for supplies accustomed. They pretend presently, they shall be sick; and perhaps glory in their infirmity; not considering what a great disparagement it is to any Christian, to have so brought up his stomach, that in wont manner, fed it must be. And perhaps in justification of this unruly appetite to allege, God hath made all things clean, and all Meats are lawful, being taken with thanksgiving; and such like mentioned before. But such as these should do very well to consider, what Saint Paul writeth to the Corinthians, 1 Ep. 6. 12. All things are lawful to me, but all things are not expedient. All things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats, but God shall destroy both it and them. Surely, he that must eat in an uninterrupted course, hath brought himself under the power or tyranny of his belly, a very lamentable servitude; and not Christian liberty.  
6. This Sin of Intemperance therefore is incurred several ways, all which are not observed by some, and by others (I know) not regarded. But the principal may be these, which I shall here rather touch than handle; having elsewhere treated on this Subject. One way of offending herein, is the Quantity we eat or drink: Another is the Quality, when we are studious of Delicacies and Dainties. A third way is in the manner, when with too much intention of mind and greediness, we devour, rather than take our ordinary Meals: And lastly, when we eat unseasonably, against due rule and order, and Christian prescriptions.  
7. For the Quantity, no set Rule can be given, but every man is to be a Law unto himself, as the Apostle speaks of the Righteous Man: For God's Word so frequently enjoining Temperance, doth commit the interpretation and application of that Law unto himself, as best able to judge (unless corrupted by his Palate) his own capacity, and the exigency of his nature. Sexes, Ages, strength, and weakness of nature of divers persons, and employments laborious and hard, or light and sedentary, make great variety in the stomaches and appetites of men. So that in eating, one must not rashly condemn another, because he takes a greater portion than himself: neither must he excuse himself from Gluttony who eats no more than another, the cause making the equality Arithmetical, unreasonable. Always provided and observed, that in eating and drinking, a man hath not by unnatural usances, brought upon himself an unnatural necessity of taking more than his proportion. For in such cases, he is a glutton by virtue of his first error necessitating the following; and reformation, if not suddenly, yet gradually must be made by a true Christian according to the auncienter and commoner Rule of using Gods creatures to God's glory, and Nature's benefit.  
8. And for the Quality, the simpler and more natural, the better it must needs be; the great natural ends of sustenance, and healthfulness, and usefulness to body and mind, which moderately considered are strong, lusty, expedite, and active, but tainted with the inventions of Kitchen Philosophers, are enfeebled and confounded: And the importunity of the delicious Palate becomes so restless and unsatisfied, that the greatest wits in that Trade can scarce find out Novelties fast enough to still them. No, though there be such encouragements to advance Learning in that greasy black Art, that some great Persons have doubled the Salary of their Cooks, to that of their Chaplains; So base an Object was a Cook anciently amongst the Romans, as Livy tells us, Lib. 39 that none was his equal in vileness, until true Masculinesse decayed in Rome: and the Asiatic Army having subdued those Countries, brought home the infection of deliciousness in Diet, which made Cookery a noble Science at length; which before was a drudgery few would be hired to. But how much more shameful and lamentable is it, that the Gentry and Nobility too, (some of them) should look upon it as a piece of foreign breeding, to understand how to make palatable Sauces, and in person to practise such ignoble and degenerous acts: whereas, if their Tutors the French, had taught them to mend their old Clothes and Shoes, they had brought back a more useful, and no less commendable Art; though they were as learned in that Art of Cookery as was Suitrigall Duke of Lithuania, who (as Aeneas Silvius tells us) wrote an accurate book of Cookery; which, wherever he travailed, he would be sure to give strict charge to his Steward to remember to bring along with him. What is this but to fall justly under Saint Paul's Censure, Philip. 3. 9 Whose end is destruction, whose God is their belly, who mind earthly things. For as St. Paul saith, Rom. 16. They that are such serve not the Lord Jesus, but their own bellies. Both which, i e. Idol and Idolater, God shall destroy; nay themselves hasten to destruction by such indulgence, and voluptuousness. And the reason holds against drinking and eating with affectation and pleasure more than natural. For both make up Gluttony: and sometimes, one.  
9 A third kind is the inordinate manner of eating: when men, with too much greediness and haste, devour rather than eat their Meat: and so become rude and scandalous, and injurious to Nature itself, not able to dispatch so suddenly, what is stuffed in so hudlingly; to the prejudice of the body. And, which is a great disappointment, the Appetite is oppressed, rather than satisfied. But it is far from my purpose, to insinuate any thing here which may instruct men to eat or drink to the best advantage. And therefore  
10. Lastly, The offence in unseasonnable eating and drinking, were here to be explained, had I not in the directions above given for the custody of the outward man, treated of Fasting, and the obligation Christians have, not always, to measure their liberty herein by the general natures of Meats and Drinks, nor by their appetites disposing them so to do, against lawful restraint and order. For such must either be rebellious in their minds against Lawful Authority, or gluttonous in their lustful part, who contemn all regulations not of their own devising in this case. Whereas the Apostle plainly tells us, Rom. 14. 20. All things are indeed pure, but it is evil with that man who eateth with offence: Offence then, especially by the contumacious despising of Authority undoubted, converteth clean Meats into unclean; and stands in need of this Purgative Doctrine, as much as immoderate Gormandizing.  
11. The means of curing this Distemper have been, some of them, touched before, and therefore now this Summary may suffice. First, Gluttony comprehending eating and drinking both, is a wasting the Spirits or oppressing of the mind, the fountain of true ingeniousness and Reason. 2. It weakens the body also, as well as the mind; and that Politic, as well as Personal; men thereby being effeminated, unhardy, dull, and timorous, but when the frenzy of excess heats their brain; when they should be soberest and wisest, they become brutish. 3. Mispending of precious hours; to trample upon which, they choose such diversions, more truly called, subversions of themselves: and 4. Of the good creatures which God having ordained to be received with thanksgiving and blessing him, are turned to his dishonour, by riotousness, cursing and swearing, and blaspheming, and contentions, and mutual violences and assassinations. 5. Hereby Men (and Women too of this order) are put upon unlawful lusts of the flesh: and what not, but Modesty, Humility, Chastity, mercifulness to the poor, and divine Contemplations, which will not down with the Gluttonous, nor rise high with the Drunkard. And above all, to avoid this Rock, steer we our course by the due Compasses of Gods holy Word, which Rom. 13. 13. adviseth, Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envy; But put on the Lord Jesus, and make no provision for the flesh to fulfil the lusts thereof. And Ephes. 5. 18. Be not drunk with Wine wherein is excess, but be filled with the Spirit. And let that premonition sink into our hearts, given by Christ, Luke 21. 34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life; and so that day come upon you unawares. For as our Saviour saith also, Luke 12. If that servant say in his heart, My Lord deferreth his coming, and shall begin to beat the Man-servants and Maidens, and to eat and to drink, and to be drunken; the Lord of that servant will come in a day, when he looketh not for him, and in an hour, when he is not ware; and will cut him in sunder, and will appoint him his portion with unbelievers. And the wise Servant will not say within himself, My Lord deferreth his coming, understanding this to be spoken only of the coming of Christ at the last and general Judgement, but of his particular Doomsday; when his life shall be called for by God, and his own beloved sin of excess shall snatch his Soul from his wretched body for indulging it. How many Tragical Instances doth our Age afford of such who have been confounded in their own sin, and perished in this pleasure? I shall need to name none of yesterday, or of this Nation: I would it were not notorious. But two most eminent and mighty Potentates I may mention, I hope without offence, and not without sense, or some effect. Alexander the Great his Friends and Flatterers writ that he died of Poison given him at Babylon: but others more severe tellers of Truth write that Wine, was that Poison excessively taken, and that Drunkenness killed him, as may be seen in Seneca, Epist. 58. And who so great a Man in his days, and so victorious as Attilas? who after his many Conquests, not being able to overcome his Appetite of Wine, was overcome by it to that degree one day, that he was taken so ill the next night, that he voided blood at his Mouth, and so died choked with it; As Munster tells us in his cosmography. Let these things than sink into our hearts, and have such influence upon our lives and manners as to prevent such disorders and miscarriages. And let all they whose faith is dim-sighted or weak, as to have no power over them in declaring to them and convincing them of the defilements of their Souls contracted by these excesses and shameful spewings on their own glory, as the Prophet Habakkuk aptly expresses it, Chap. 2. 16. be taught, at length, and convinced by their senses and common experience; what a stain to their Name, what a wound to their Body, they bring, from which they can never be purged, or of which cured but by Tears of timely Repentance, and the happy change of due Renovation: both which will be so much the more difficult, by how much they are more deferred.   

SECT. XVII. Of slothfulness, the last Capital Sin.  
1. Slothfulness and affected dulness of Mind and laziness of Body is not denied to be a Sin by any; but to many, seems so modest, innocent, and harmless, that they wonder why it should be ranked amongst the most dangerous and deadly: But, as we before observed, Sins are not to be estimated from their intrinsic or absolute evil only, but also from the tail they draw after them, and the brood issuing from them. And thus slothfulness may be inferior in consequential mischiefs, to none. For this numbness of mind and indisposition of body to act, extendeth itself equally to both capacities, viz. Natural; and Divine, or Religious; it being seldom known, that he, whose mind is dulled by indulging to ease, is active any ways in Religion. And in truth, so notorious is it, that Divines treat of it only, or chief as to Religion, which it corrupteth, if not totally destroyeth.  
2. For as Labour and honest industry seems to be the first Virtue insinuated in Scripture and appointed to Man, so may the Vice of Sloth be the very first of practical Errors, supposing that Pride was the first of Mental Vices. For we read Genesis, Chap. 2. that there was at first no man to till the ground, v. 5. and we read, v. 8. That God made man so soon as he had made Eden, and put him therein; surely not to be idle, lest the Earth should be idle too: so that Action, was a Virtue of Paradise. And so it was afterward, when man turned out from thence, was to make a Virtue of necessity; and work, to keep him from adding sin unto sin, and calamity unto calamity. For as chrysostom well observes, it was an act of Goodness in God to turn fallen man out of Paradise, to the wide world: and a blessing to him, to curse the Land, so that without hard labour, he could not well subsist. For if when Man was master of so much Reason, and owner of so much Grace given him of God, he fell into temptations, and from thence into sin; who can imagine but destitute in great measure of such aids and abilities, he should riot unmeasurably, living in ease, plenty, spontaneous, and unactive rest; odious, and dangerous.  
3. And therefore though my purpose be to oppose Sloth as it relates to Religion, the Connexion being so near and straight between diligence in humane and divine Affairs, it is necessary to declare the sinfulness and odiousness, and to correct the pravity of the first, before we can expect any good event in the latter. For a soft, heavy temper is the original of both; and a sickleness, and weariness in doing any thing long, or of difficulty; but a certain spiritless loying, and lying still; or, as the saying is, Wandering up and down to see who does nothing, and help them: until all means used to gratify flesh and blood, and none sufficing, idleness proves more tedious and tiresome than labour to others: And none groan under the burden and heat and length of the day by labouring, so much as the slothful and idle person doth under void time, and empty hours. And none brings more distempers upon his body, by working, nor so many, as the Sluggard by doing nothing.  
4. But do I say or suppose that a man awake, and well in his wits, and limbs, can rest in the Negative, doing nothing? it is hard to be believed. The Devil will not suffer his Soul to be as Aristotle's Understanding of Infants, Rasa Tabula, a smooth and even Table, or as white Paper, in which nothing is writ, but is capable of any stamp or impression it pleases the slander by to make in it: but he will write his mind in it speedily. This is, saith Cassian, Collat. 10. the judgement of the Monastique Fathers of old in Egypt: that the industrious Monk is tempted with one Devil, but the idle, with innumerable. So that as the same Author there also tells; it was the custom of Abbot Paul (to avoid idleness) to burn those effects of his labours which were more than sufficient to bring in a bare livelihood, that he might never want work, or become idle.  
5. And this he might learn of Saint Paul, Rom. 12. 11. who teaches us the dependence secular labour, in an honest way, hath upon Religion, and on the contrary, saying, Not slothful in business, fervent in spirit, serving the Lord. Diligence here in business is set before Fervour in Spirit, and in the service of God; intimating the usefulness of bodily labour, in disposing to Divine: Not that all who are ardent pursuers of the world, are proportionably industrious for Heaven; but that they whose Genius indisposes them to the one, seldom show any spirit or liveliness in the other. For often it happens that immoderate care of Earth, stupifies the sense a man ought to have of Heaven. But if there be no fire on the Smith's Forge, no work good or bad can be wrought there. So that as Siracides saith, Chap. 22. 1, 2. A slothful man is compared to a filthy stone, and every one will hisse him out to his disgrace. A slothful man is compared to the filth of a Dunghill, every man that taketh it up will shake his hand. And moderner Doctors of the Jews give this for a Rule, Whosoever bringeth up his Son to no employment, teaches him to turn Robber.  
6. But to come closer up to the description and cure of spiritual Sloth. The general ground of laziness laid, where Nature admonishes to be stirring; no wonder the Spirits fail a man in things above, and sometimes against Nature. For this indisposition to Good seizes first the mind, sadding it at the approaching good Duties: that they must rise from their seat or Bed; that they must spend so much time about the dry service of their Souls. And though in their own affairs perhaps, sinfully slothful, yet when such expectation is of them, that serve God, they must, and aught, they will forget their laziness in worldly matters, and be stirring then and there, when for shame they must do something. Then shall Civility in visiting, or entertaining a Friend, be alleged against the tedious hour or two in God's service: Nay perhaps, Charity to visit the sick just at that time, shall be pretended; and Scripture sometimes shall be alleged as warranting not too rash and unprepared approach to sacred Offices; when the real reason is, spiritual sloth detaining them from preparing themselves, and averseness to Good. Which loathness to open the mouth, or bend the knee, or raise the body answerable to the exigence of the several parts of God's public Worship amongst many, proceeds from dead-heartedness in Religion, and to hid or excuse that, perhaps a reason taken from Religion, shall be forged; and Conscience shall be alleged, and simplicity of Evangelicall worship, and the straitest way of going to Christ, shall be offered; contrary to the general practice of the Catholic Churches, in the best Ages; and all this while, listlessness in the service of God is at the bottom of all: though I know religious, or more properly, superstitious Paradoxes have of late obstructed divers in this way: under whose protection, slothfulness too often shelters itself.  
7. Neither doth the slothful Soul carry itself with so much ofcitancie in things made doubtful by the cunning sleights of men, whereby they lie in wait to disturb Religion, and destroy Charity, but in things out of dispute also: as when men read the Scriptures, or hear godly Doctrine, and Precepts without attention; pray without zeal and intention of spirit, Sing without chieerfulness and elevation of mind; live without circumspection; confess their sins without sorrow and contrition. So that the hedge of vigilance being broken down, all they that pass by (all sorts of temptations) as Psalm 80. hath it, pluck her: the Boar out of the wood wastes it, and the wild Beast of the field devours it. For hereby is it made, as it were, a thoroughfare for all sorts of tempting Spirits. So that, to this, and not to ill-husbandry, may we believe Solomon to have respect, when he saith, Proverbs 24. 30, 31. I went by the field of the slothful, and by the Vineyard of the man void of understanding: and it was all grown over with Thorns, and Nettles had covered the face thereof; and the Stone-wall thereof was broken down: whereby is insinuated the desolations of the Soul occasioned by spiritual carelessness and sloth.  
8. Yet am I not so severe as to impute to this Vice, all the defects we are subject to here in spiritual things: For not without God's special permission, it happens divers times that faithful and righteous Souls are surprised with dullness, and aridities in God's service. But not in the like manner; For in the Soul tainted with the vice of Sloth, no great trouble or solicitude befalls the same, but it passes the thing over unconcerned; implying strongly an affectedness in the miscarriage: whereas in the Spirit becalmed, as it were, for want of the Spirit of Grace, great anxiety and discontent affect it; like as the Ship having lost the Wind, lieth beating herself with her Sails. But they who by general Duty, or special Offices, especially Ecclesiastical and Sacred, suspend themselves studiously from discharging them painfully and diligently, because they can live at ease and sit still, and perhaps have some other to toil for them, let them at least labour hard to bring themselves off from this imputation of sloth, for I cannot: neither must I accuse them according to their merits.  
9 And to the intent we may better quit ourselves of this burden, let us see briefly, what may be prescribed against it. First then, let us look up, and lift up a Prayer unto the Author of all Graces, to send this Grace unto us. For he hath promised what we ask in his Name, and, with great confidence we hope, for his service, he will grant us: as he did unto Solomon, requesting, what might make him more serviceable in the place to which he was by God, called.  
10. Another Remedy and more particular, is the consideration of the unsatiable desire flesh and blood have of Ease, and Liberty, contrary to divine Exercises: so that yield to them, they become softer and softer, duller and duller: loather and loather to engage in religious actions, until easy things become difficult; and difficult things left quite off; and a desolation be made in the Soul: so that a man may say with David, Psal. 119. My soul melteth away for very heaviness.  
11. Nay, Thirdly, Contrary Maladies will multiply and grow strong against the Soul, answerable to the description given by some of spiritual sloth, viz. A grief and sorrow of heart at the apprehension of heavenly Exercises approaching: such as are Pusillanimity spiritual, afraid of every inconvenience; wearisomeness under the accustomed and halfe-constrained perfourmances, though not frequent; despondency, and diffidence of any good to come of such things; and thereupon, arguing against the troublesomeness of them, somnolencie in them, and gladness when delivered out of them: after the manner of the corrupt Jews, Amos 8. 5. When will the new Moon, and Sabbath be over?  
12. Furthermore, it may avail much, to consider seriously what Solomon saith, Prov. 18. 9 He that is slothful in his work is Brother to him that is a great waster. For like a City without a Watch or Walls, he lieth exposed to all Invaders, and spoilers. And that good which he doth is thereby corrupted, his time, and pains little better than lost; and God provoked to reject his maimed and lame sacrifice. For as it is usually said, A cold Praise tends to a disparagement; so a cold Prayer tends much to a denial. It is the effectual fervent prayer of the Righteous that availeth much, as Saint James teaches us. And so by the Rule of contraries; It is the slothful and cold Prayer that prevaileth nothing, or very little.  
13. And therefore fifthly, to quit ourselves of this stupidness of spirit, it will be necessary to take that contrary and most commendable Virtue of Christian fortitude, unto us; so rare, and yet so useful against the many temptations offered to us in this world: and to be clothed with zeal as with a cloak, as the Prophet speaks, Es. 59 17. For were not it for the carnal bashfulness that many men show in the cause of Religion and serving of God, shrinking for fear of the Enemies to it, and that without cause; Enemies to godly life would not be so audacious as they are: but by the cowardice of the well-principled and inclined, a Conquest seems to have been made by the adverse party over the Religious; which consent and courage may easily undo. And not only the openly irreligious have brought under too much the profession of the truly religious; but the audaciousness of men of erroneous Religion hath gained them respect, when their opinions and practice deserved nothing less. Yea it is to be lamented, to consider, that Fanatical Persons having with wonderful confidence usurped to themselves the advantages of sober and precise behaviour; and many excellent Phrases of Holy Scripture, and communication becoming the mouths of better Christians, divers have been so scandalised at the ill use of them by such, (which in truth hath been notorious) that they can hardly find in their heart, or frame their mouths to such wholesome forms of words, (which are an Ornament to the mouth of a good Christian) so perverted by others. It was the comparison indeed of a religious Person living an Age or two since, Who would not loath to eat an Apple, before knawn by a Swine? so who will not shrink to take that Phrase into his mouth, which has been abused by polluted mouths and to scandalous ends. But as they who shoot at God, hurt not him, but wound themselves, so they who are vulgarly said to corrupt, and abuse the Scriptures and its holy Dialect, to their own purposes, do not in very deed defile and abuse that, which, like God the Author, changes not, but remains the same, but they pollute and wrong themselves. For, as the Apostle to Titus speaketh, Chap. 1. 15. Unto the pure all things are pure: but unto them that are defiled, is nothing pure, but even their mind and conscience is defiled. Wherefore laying aside that vain and fearful modesty which is so near akin to the sin of Acedia, (as the Greek word is, and more comprehensively; which we may render, Incuriousnesse, or Oscitancie, or indisposedness to Good,) Let us, Brethren (as Saint Paul's words are, Ephes. 6.) be strong in the Lord and in the power of his might: and then impious, and vicious men, their own Conscience bearing witness against them, will become timorous and ashamed. For as Solomon tells us, Prov. 22. 13. It is the slothful man that saith, There is a Lion in the way: that is, great dangers and many difficulties in the stricter and more faithful service of God; but the more resolute and diligent find it not so, but that the Yoke of Christ is easy, and his burden light, and that there is rest for the Soul; as himself hath said.   

SECT. XVIII. The Conclusion of this Second Part; with some short advices relating to what hath been said therein.  
1. HAving thus treated of the necessity and manner of supernatural Illumination, and Purgation tending to supernatural Union with God; we hold it fit to close this Part with the offering of some brief Rules for the better directing of such who shall be inclined to improve farther, what hath been said before, concerning the purification and preparation of the Soul for a nearer conjunction with God, by subduing that Sevenheaded Dragon, in the seven Capital Sins; or those seven Devils, like to them which possed Mary Magdalene; and which are as the seven Hills upon which the Antichrist every one carries about him, sitteth, and tyrannizeth over the Soul.  
2. First, That because we are all borne in sin, and even after we are regenerate in Baptism, do, through the infirmity of the flesh, fall commonly into sin, that no man therefore allow in himself any known sin whether light, or heavy; for hereby what was but a sin of infirmity, becomes a presumptuous sin, and so is accounted by God.  
3. Secondly, Some sins of both ranks are with more special care to be attended to and opposed by us. And such I am wont to instance in which our Parents, from whom we are immediately descended, were subject to, more than others; or they who are immediately before them. For undoubted experience teacheth us, that not only what we call Original Sin, but such actual sin as hath strongly possessed them, is often communicated to Children, together with the temper of their bodies. And also those sins or failings in Parents and others which have been Examples to us in our minority and Education, are to be suspected and feared by us. Constant Examples of evil, even disapproved in others, too often having a great power over us, when (especially) we are brought into the like circumstances, and the same occasions are offered us of offending, as was to them.  
4. Thirdly, Great inspection and examination is to be had by every man of his own constitution or natural complexion: For as that Great Physician said, men's manners do generally follow their humours abounding in them (and therefore we commonly call the frequenter and constanter extravagancies of men, their humours,) so that some are inclined naturally to Choler or Anger, others to Jocundnesse and Levity; others to Melancholy and dullness, etc. Which a wise man and good Christian reflecting upon, and discerning in himself, aught to apply a proper Remedy unto, and more watchfully to prevent the evil events of them.  
5. Fourthly, A strong hand is to be carried against the powerful and violent temptation of Fashion, when it becomes Noble, Gallant, or Great, (as vain persons sometimes speak) against Modesty, Sobriety, Temperance, or Continence: For such, many are; as must be acknowledged more especially in diversity of Sexes, which Nature hath made: and diversity of Political, and Ecclesiastical Orders which God hath made; And therefore are wisely and justly distinguished by best Authority: So that by no better arguments can any man defend indifferency of Habits and outward deportment of the Laiety and Clergy, than will equally serve for the indifferency of the same to both Sexes. For what is said against it by Moses his Law, may easily be eluded by reducing it to a ceremonial or judicial Law.  
6. Fifthly, To rebuke, repress, or expel sinful inclinations in ourselves, it is requisite, that we should not rest in the opinion we have of ourselves: which is commonly biased by self-conceit, self-love, self-interest, all quite contrary to that great Duty of Selfe-deniall; but that we should be so true and just to our own Souls, as like righteous Judges, to keep one Ear for what others judge of us, and impartially to give a sentence upon ourselves accordingly, and not sly to that base and bold subterfuge of nonplused and shameless persons, I care not, I care not. For though Malice and ill-will may instigate some one or two, and upon special occasion, to false accusations and slanders; yet if the opinion be of more, and those not so prejudiced; and constant, and lasting, in vain do men proclaim their integrity and innocence; for such judgement of others is much more to be trusted than our own.  
7. Sixthly, Appearance of Evil, and Hypocrisy reversed (as I may so speak) when men seem by outward carriage to be worse than in truth they are, is also carefully to be avoided, not only because of the sin of scandalising our Brethren and causing an erroneous judgement and uncharitable to be entertained; but because it very often happens, that men fall really into that sin which they at first only seemed to commit. Therefore it is St. Paul's Rule, Philip. 2. 4. Look not every man on his own things, but every man also on the things of others: not by curiosity and censoriousness, but Charity and conscientious walking without offence to others; and if possible, to prevent sin in others as well as ourselves.  
8. Lastly, Every man should have Charity towards his Brother, but no man is to demean himself so as to stand in need of the charitable judgement of others. For he that doth so, is certainly uncharitable in the first place: and being really guilty within himself, is most wickedly unjust in demanding that another should be so charitable as not to think so of him: though there be use of Charity, even where Crimes are past defence or excuses: but for men to live conscious to themselves of unrighteousness towards God, and justice towards men, and then because there may want notorious convictions to demand of Censurers to judge charitably, is in effect, to require that others should be religious, and they may be wicked, under the protection of others Piety, and Charity.   

A Prayer for Purity of Spirit.  
O Lord God, who is like unto thee amongst the Gods? Who is like unto thee, glorious in holiness, fearful in praises, doing wonders? And what greater wonder is there than of sons of Men we should be called the Sons of God? and of Children of wrath, heirs of the Kingdom of God: of lost sheep, be brought back to the great Shepherd of our Souls: of prodigal and fugitive Sons, be brought home, and embraced by thee our heavenly Father: making us as well as requiring us to be holy as thou art holy, raising us from the death of sin to the life of Righteousness, given us by the Spirit of Grace, which worketh in us by the means of Grace ordained by thee to that great end. Let that Spirit be never wanting in me, let that Grace never be received by me in vain, whereby I may be sensible of my unworthiness, and insufficiency to any thing that is good; and at least to have an hunger and thirst after righteousness, that I may, in thy due time be satisfied: and in the mean time grow and increase in this desire, and this desire proceed to action, and this action to such perfection as to overcome and mortify all worldly lusts, and Carnal affections, purifying myself as he is pure; and taking greater content and pleasure in casting off, than ever I did in taking on me the burden of sin; and in purging away all my old sin, than ever I did in contracting those spots and blemishes which have too much, and too long defiled that pure Spirit thou once gavest me; and defaced that beautiful Image thou once stampedst on me. And let the pleasure of Repenting be greater to me, than that of offending ever was to me, though (alas!) it was too great. Lord, nothing is impossible to thee, who canst bring light out of darkness, and strength out of weakness, and out of stones raise up Children unto Abraham and to thyself: and out of the ruins of Religion in me, raise up a Temple fit for thy holy Spirit to dwell in. Descend into, possess, and dwell in my heart by faith, and love of thee: which may purge out the old leaven, and make me a new lump; and quench all fleshly Concupiscences which have, or may reign over me, or rage in me. For this corruptible body presseth down my mind musing on high and heavenly things, and the weight of sin so easily besetteth me, that I cannot run the Race which is set before me, and the stain of sin pollutes my best actions: Wretched man that I am! who shall deliver me from this body of death, from this bondage of corruption? Thy grace, I know, O Lord, is sufficient for me, and thy Son mighty to save, and that his Office is to save his people from their sins, from their sins, I say, as well as from the punishment of sin; Let that Daystar at length arise in my heart and enlighten and warm my mind with love of thee, and let that breath of new life be inspired into me, enliven my dead body, and re unite and animate my dry bones, and excite me with new vigour to the performing thy holy will: that so the life I now live may be by the faith of the Son of God: and being poor in spirit as he was, I may be pure in spirit as he also was, for theirs is the Kingdom of God, even the Kingdom of Grace here, and the Kingdom of Glory hereafter, whither, O merciful God and Father, in thy due time bring me, for thy blessed Sons sake Jesus Christ my Saviour.  
Amen.    

The Third Part. Treating of the UNITIVE WAY OF THE Devout Soul with God.  

SECT. I. Of the Nature of true Union with God, and Mystical Theology: and of the Abuses and due Use thereof.  
1. SUCH due preparation being made towards Spiritual Life, in laying aside every sin so easily besetting us, the remainder of our Christian Race towards God, and our Union with him are more easily attained: which Union is by Saint John, called, our fellowship with the Father and the Son, 1 John 1. 3. And this is it which vulgarly is called also, Perfection: Perfection being here used for Justification by faith in Christ: and Christ dwelling in us, and such a measure of assurance of God's grace and favour which are compatible to our Militant state in this life, and incline God to the acceptation of us to a future inheritance of Immortality and Glory. And to this, it is not absolutely necessary that no blemish, imperfection or infirmity should be incident; but that none such should be found, which either of itself should tend to corruption, or deserve amputation from the Body of Christ, of which, such perfection and conjunction make us members.  
2. Thus far only, if the fanatical strains found in Mystical Theology of contrary Extremes, had proceeded, not only innocence but honour also had been due unto it. But we find the Modern advancers of it, to have scandalously corrupted it, by affectation of excesses in Style and big Language, and facts agreeable to them: whereas Bonaventure writing on that Subject, thus simply describes it, in his Prologue to it. It is the extension of love towards God, by the desire of love. And a little after he saith, It is such, whereby the religious Soul leaving humane Wisdom, the curiousness of unprofitable knowledge, and the sophistry of argumentations and Opinions, by the Ascent of love rises up to the Fountain of all, by desiring, in which only she finds truth: insomuch that the simple Laic being in the School of God, may receive this wisdom from God himself immediately, by the affection of love; which not natural Philosopher, nor secular Master, nor humane Intelligence, can attain to. Neither is the description of this Unitive Way given by Gerson in his Mystical Theology; to be rejected; where, more soberly than divers of late days affect to speak; He saith, Mystical Divinity is an experimental Knowledge had of God, by the conjunction with God by spiritual affection. But we cannot allow of such great swelling words, and ecstatical practices answerable thereunto, wrapping men's Souls in a Cloud of real Ignorance, in the midst of their pursuit of supreme Knowledge; and suffering them to fall into direct profaneness of words and deeds, while they have a strong and vain emulation and affectation of sublimest Devotion, and Piety: which, to pass over the many exorbitancies in this kind, found amongst such as are known by the name of fanatics, a great pretender to Devotion, Horstius in a Latin Book, which he calls The Paradise of the Soul, hath fallen into, there speaking in this manner, pag. 59 Truly Lord, if what is not possible, I were owner of any thing which thou wantedst, I would willingly yield all to thee, and give it thee. Yea, if I could be God, I would not, for this only, that thou mightest be God and have no Peer. Which, with us, is no better than a piece of fond Devotion, and implicit Blasphemy, proceeding from an illimited affectation of strange and monstrous expressions, familiar with such like Mystical Divines; carefully to be avoided and shunned, as the bane of true and savoury Religion towards God: whereby the Devil sets Christians, as once he did Christ, on the Pinnacle (as it were) of the Temple, that he may the more easily cast them down headlong. But the heart of a true Believer being well-grounded in Faith, and settled in love to God, is capable of some singular and extraordinary sense of God's goodness, and the wisdom which cometh from above, with a true spiritual ardour towards God, and desire of Union with him: which may be said to consist in these three things.  
First, A Clearness, than Soundness; lastly, Acquiescence in the Will and Ways of God. Whereby the Soul having, in some competent manner, escaped the pollutions of the world, 2 Pet. 2. cleaveth so steadfastly to the Lord, or is joined to him, as it is, 1 Corin. 6. 17. that it becomes one Spirit; not by transmutation of nature or substance, but by assimilation in Holiness, and plenary subjection of the will of Man to the Will of God: that so God may be all in all. Which is more corporally expressed by Saint Paul, Ephes. 5. where he saith of true Believers, We are members of his Body, of his Flesh, and of his Bones: Not by transubstantiation of Natures, but transformation and renewing of the mind: as is said, Rom. 12. 2. So that, as Saint Paul speaks, Galat. 2. 20. The life which a Christian so transformed out of himself, and conformed unto Christ, liveth, he liveth not; but Christ liveth in him, by the faith and love of Christ: a state of Grace bordering ne'er upon Glory itself. In which Mystical Language, great care is to be used, lest a Believer be so far drawn away from the solid foundation and edifying knowledge, that his Religion should end in airy speculations and notions; and these in bold denominations given himself. And lastly, Spiritual life or walking with God, as did Enoch, until a translation be made from hence, nearer to the presence and fruition of God.  
3. Therefore, to prevent Delusions incident to high flyers in Divinity in this kind, Our speculations must be measured by our love to God reciprocated upon the sense of God's love, wherewith he first loved us: And lest, even this love should prove a fondness, the sincerity of it is to be proved by the practice of a man's life, answering in Purity and degree, the fervour pretended of love: Not denying that where such intimate conjunction there is between God and the Soul, certain  and inward signatures thereof are made to it, invisible to the world; and sensible only to its self; but not so, as therein to acquiesce without all solicitude: as if such were already in Heaven; but with constant contentions about these two principal Points.  
4. First, How they should continue in that good state to which they have already attained: which is no otherwise brought to pass than by the means whereby it was attained; as natural Bodies subsist by the same Elements of which they do consist. And secondly, because to rest satisfied with what a man hath without design held up of proceeding, is the next way to lose what he hath, and to fall backward, and to decay. It is necessary ever to be pressing forward, that the Tide may always be rising in grace, least upon wilful remission and slackness, the Soul be, by degrees, left empty and dry. For it is the Character of Heaven given by Saint John, Revelat. 14. That they rest from their labours: which belongs not to any, (not the highest) in this life, that they should cease to do good, until that Sabbath above shall be entered into, and celebrated. And yet even of the blessed, there, we read, Revelat. 4. 8. That they rest not day and night, to act according to that state, where there is Union with God indissoluble, and Communion to satiety, without surfeit on one hand, or weariness on the other. A resemblance whereof is to be obtained even in this life by those who by diligent attendance on spiritual Duties here, and denying the world, do (as Gregory saith, Hom. 34. on the Gospels) burn with the flames of lofty Contemplation breathing only with desire of their Creator, and coveting nothing farther in this world, are nourished with the sole love of Eternity. They contemn all earthly things, and in their minds transcend all temporary things. They love and burn: and in that heat they rest quiet: they burn by loving, and by their speech inflame others also: and whom by their words they touch they instantly cause to burn with the love of God. Why therefore may I not call such as these Seraphims, whose hearts are converted into fire, shining and burning, and withal illuminating the eyes of men's minds unto heavenly things, and pricking them with tears, purge away the rust of Vices. This in sum may be said to be the more perfect state of the Soul here united unto God: of which we are now more particularly to treat.   

SECT. II. That this Union consisteth chief in true knowledge of God, and Love experimental and reciprocal.  
1. THEY who writ Scholastically of this Union of the Soul with God in their Treatises of Mystical Theology, do first speak of it in the Speculative way: endeavouring to show the difference between it and common Theology; and in what part of the mind this Science is seated, and such like: which we purposely here omit; And some more phanatically having learned from Saint Paul, Ephes. 5. That Christ is the Husband of the Church; and consequently, that there is a Mystical Wedlock between it, and every true particular member of that, and Christ, pursue the Allegory so boldly and indiscreetly, as to profane that holy Mystery, by carnal resemblances and Scholies, which we shall avoid. It sufficing that as Saint Paul there saith, Great is the Mystery: and that great Mysteries are not too curiously to be enquired into, but believed firmly, with endeavours to attain the same; which endeavours must be grounded upon the proper means conducing thereunto; which most of all deserve here to be explained.  
2. Of these then, the present knowledge of God, according to humane capacity, must needs be the first step; and that not a knowledge of humane Science, but rather of Christian faith and experience: which St. Paul, 2 Corinth. 2. 14. most aptly and significantly calleth, the savour of the knowledge of God, not only informing, but affecting us, as it were, sensibly, or experimentally.  
3. Upon this good beginning is built the desire of God, as of the most excellent, glorious, and good object of all; that being fulfiled which Isaiah hath, Chap. 26. 8. Yea in the way of thy judgements, O Lord, have we waited for thee: the desire of our Soul is to thy Name, and to the Remembrance of thee. For in truth, God is in himself the most  of all things, as he is the chiefest good of all things, and of whose fullness in that kind, all things that are good, do partake and become good. So that as it is impossible any thing should be formed really good but what is really, and more perfectly such in him; so can we desire nothing but what is most absolutely and perfectly to be had in, and with him: So that, according to the illumination of the understanding concerning God and things Divine, will follow an appetite of the will affected therewith. For natural Philosophy teaches truly, than man hath not  in choosing that which is chiefest Good and ultimate of all; but without consultation or deliberation, ravished with its all-sufficiency and plenitude, tendeth naturally and necessarily to it, as the last end of all, beyond which there is no passing: and besides it, there is no straying; as being immense. So that we may suppose Lucifer himself excelling naturally in perspicacity and intuitive knowledge, which he had of that absolute Good, was so far surprised with its splendour and perfection, that contenting not himself to be near, contemplate, and enjoy it, affected to be that itself by sacrilegious ambition, and so lost what really he had, and was. So that we may perceive a necessary conjunction between clear and firm knowledge, and sincere and fervent love: as there is a Moral (as they call it) necessity of conjunction between Love, and the thing we so loved.  
4. Under Love, (which is the very Unitive Bond of Christ and the Soul) we comprehend Desire also; which some make one kind of Love, and Complacency, another. But Complacency being rather a Concomitant of Love possessed of its Object, than any actual appetite, may more properly be termed a satiation and rest of the Soul. But Love is an act or motion towards somewhat not fully, at least, enjoyed. And though there may be a full fruition, the heart of man ceases not to love or desire in some sense: as when that actually and at present enjoyed, is desired as absent, and in the continuation, for time to come. For as no man, according to the Philosophy of Saint Paul, hopeth for what he hath, so neither doth he desire what he hath; but the desire remaining after possession, is of the perpetuation, and indeficiencie of the same. As when Peter and John at the Transfiguration of Christ, beholding and admiring the Glory, did desire Tabernacles to be erected, in which they might rest further in the blessed state they were then in. So much more full then as our knowledge is of God and his Excellencies in Christ, so much more ardent will be, and so much better settled, our love of them; and consequently our union more intimate and fixed in them: answerable to which the Schoolmen as well as Mystical Divines, have found out four degrees of Love divine (Thom. 1. 2. qu. 28. a. 5. Co.) Liquefaction, Fruition, Languor, and Fervour, which I hold not fit to be here insisted upon, as being more admirable than profitable. A more modern Author, and more truly and devoutly, reduceth all love of God to these three Heads: whereof the first cometh only through Faith, without gracious imaginations, or spiritual Knowledge of God; which is in the least Soul reform by Faith; and in the lowest degree of Charity; which is good as sufficing to salvation. The second is that which a Soul feeleth through faith and imagination of Jesus in his Manhood: which is better than the former, when the Imagination is stirred by Grace. For then the spiritual Eye is opened in beholding of his Humanity. The third is Love that a Soul feeleth through spiritual sight of the Godhead, in the Humanity, as it may be seen here, is the best and most worthy, and that is perfect love. This love a Soul feeleth not till it be reform in feeling: Thus that Author, in the Scale of Perfection.  
5. But I esteem that more useful and easy distinction of Love or Union with God altogether sufficient for all purposes requisite to a good Christian: For either we love because by Faith we know and see spiritually, things lovely or , as God in his Perfections, and Christ in his Mediation active, and passive, and the holy Spirit in its operations Divine: Or we love because we find and feel the power of all these in the inward-man, by the sense of the Love of God first in such sort manifested unto us. For as Saint Austin, Epist. 106. hath it (answerable to the grounds laid by Saint John, 1 Epist. 4. 19) Faith which worketh by love, would not work at all, unless the very Love of God be first shed abroad in our hearts, by the Holy Spirit, which is given to us.   

SECT. III. Of the excess of unitive Love of God, in Ecstasies and Raptures, with their abuses and uses noted.  
1. ALthough the principal design in this Unitive Tractate be not to fill the Brain with gallant Speculations, and gay Notions of Union with God, yet because it seemeth necessary to a competent understanding of the Love, wherewith God doth love us, and of that whereby we love God, to take in the Extent of it, it will not be amiss to consider the doctrine and use of Ecstasies, and Raptures, too much famed by some, and no less defamed by others. For as supreme Illuminations by Faith and Contemplation ordinary do receive their Crown and summitie by extraordinary Revelations and Visions, God may, and doth sometimes impart to his Servants; so may it be that the top of spiritual Affections and Love seraphical, may touch the bottom of extraordinary Ecstasies and Raptures: which are certain transportations of the Soul above the pitch of common Love, though sincere, sound, faithful, and saving. For in truth, I scarce read of any Religion (except we make some factions, Religions) in which instances of wonderful nature to this purpose, are not found: excepting the Mother faction of late. For others issuing from them, have gloried much of such elevations and transportations: And Histories and Relations very credible assure us, that of old, amongst the Heathen, and at this day amongst the Mahometans, certain devout Persons in their way, receive (after some Ceremonies used to that end) supernatural impressions and Inspirations extaticall. And why not? Since it is very probable that all Religions tending either remotely or immediately to the worship of a Deity, whereby some honour, at large and blindly, is given unto the only true God, above what Atheists ascribe to the same; and that according to the most probable Philosophy about Spirits, there are divers kinds of them; some purer, others impurer; some most malicious, and mischievous, others less noxious; that God the most Wise, just, and infinite dispenser of all things, and disposer, may give way to Spirits to enter into and cooperate with zealous Persons in their simple, yet intense devotion to a Deity, and manage them according to the merits and manner of their Profession: So that in very truth, faithful and unerring judgement of a sound Religion cannot be made from such possessions and transportations; but on the contrary rather, that not the reality, but purity and divineness of such Ecstasies are to be estimated from the reasonableness, truth and holiness of the Religion professed by such Enthusiasts. Only this may be well granted, that such Persons by such Enthusiasms, are competently characterized for select Persons in their Professions, whether Idolatrous, Heretical, or Orthodox.  
2. Or may we not say; as there is one Fire necessary for the Cook to make his Vessels boil over (for Ecstasies are certain ebullitions of the spirit of a Man,) and another Fire requisite to the Smith, to temper and fashion his Mettle, and another to the Founder for his service: so several loves giving several heats, those several heats have several effects upon divers Subjects which they work on. Certainly, though true and modest Believers should not live or carry themselves so towards God, as if they would oblige him to extraordinary Inspirations or Motions to be granted them, so should the modestest of all demean themselves in their Religion, as thereby they should be more susceptible of supererogated Gifts, or measure running over, as the Gospel speaks, from God. Of which impartments, I do verily believe the professors of that Faction, who are Enemies to all prescribed disciplining, shall never be partakers; pretending their Divinity is too spiritual to trouble themselves with such Exercises, and they must go the nearest way to Christ, destructive of all bodily reverence, decency, and due veneration: which consists in select outward forms and fashions distinguishing to the sense, divine from natural, moral, or civil services, as is most requisite.  
3. But as to Ecstasies, of which we now speak, as they are such which God vouchsafes to cause to the eminently constant and servant in his service and worship, so may we not argue a certainty of Gods valuing those Vessels he so fills, as more honourable, or holy than some others, from which he withholds such gifts: though, where he so conferrs them, and they are not delusions of idle and Evil Spirits imitating divine, no doubt but there is some good degree of holiness preceding, not common to all true Believers. For still we must look on them as gifts to profit withal, and not as Graces, whereby men actually have profited. And the profit which succeeds thereupon is rather of others than themselves. For such they are described to be, that in them sometime the reason is taken away from them who suffer them; and sometime, their senses. I scarce know what to judge of that saying of Antony the Great, undoubtedly eminently devout, whatever Modern Censurers may judge, which Cassian in Collatine. relates, That no man arrives at the perfection of Prayer, who in Prayer understands what he says: which possibly might give occasion to moderner Authors to invent such a kind of Prayer which they call Supramentall: that is, such which is above Intelligence: but this I may presume to say; that, if any whose Office it is to be the Voice of the People to God in Public, (who then especially should together with him offer a reasonable Sacrifice to God) should affect or wilfully fall into such extaticall forms of speaking that neither he should understand himself, nor should be understood by others, he must be owing to some other Spirit for such his gifts, than that of God.  
4. And for privation of Senses in Ecstasies, some Instances may be given very credible, during such translations of mind: which I dare neither rashly applaud, nor condemn. But whether this was the case of that holy man Elpidius of whom the Ancients writ, I know not; that he was wont to stand whole Nights in Prayer and praising God in Psalms (not in recitation of Creeds and Ave Maries) with such steadfastness, that being once stung with a Scorpion, he changed not his posture. Which might be ascribed to an holy pertinacy against sense, not without sense. But if evil Spirits entering into, and possessing Vessels of dishonour and impious, drown the senses for that time; there is no incrediblenesse, that the good Spirit of Grace and Peace, may overcome all sensations external. Was it not so with Saint Paul, when, as we read, 2 Corinth. 12. he was wrapped up into the third Heaven, whether in the body or out of the body, he knew not? And 'tis most apparent that some epileptical distempers, bereave men both of sense and Reason. And it is related to us by Bodin, Theatr. Naturoe lib. 4. that in Germany, divers men are wont to cast themselves by Witchcraft, into Ecstasies in such manner, that for the time, they feel no pain, by blows, pinch, or burn; but returning to their common senses, they presently feel most grievous torments. And this I rehearse, verily believing that God by his holy Spirit doth elevate some men so extraordinarily as that they exceed humane order in contemplations and sensations heavenly: and that evil Spirits may counterfeit notably the same effects in their Servants. And hereupon I leave these few Rules to all sober, faithful and devout Christians, tending to the discerning of Spirits good and evil.  
5. First, they who pursue the great means ordained of God to arrive at the height of the Love of God uniting them to God, and causing an acquiescence and rest in him: so that in effect their reasons and senses natural inconsisting with such perfection, should be lost in God and in Christ, and they live in the world undisturbed by it; are laudably and safely extaticall.  
6. Secondly, That they who may have surpassed others in the exercise of Christian Virtues, and the Unitive Way with God, and no ways aim at such Perfections, or desire them; as, at the best, not making the Soul more good, but more great rather, and not more dear or acceptable to him, which should be every prime Christians study and endeavour, may have exaltations of this nature: which importunately coveted, may provoke God to deliver them over to delusions of evil Spirits.  
7. Thirdly, Seeing counterfeit Ware comes too often under the countenance and resemblance of what is pure and passing good; the soundness of the faith professed by such, is not proved by such excesses: but such excesses must be rather judged by the Law and Testimony of God, as Isaiah speaks Chap. 8. upon which Faith is grounded, and by which, it is directed. For no otherwise true is that description of Ecstasies given by that ancient Author called Dionysius the Areopagite, That Ecstasies are a wisdom putting a man besides himself, than that suspension, or absorption of natural knowledge and understanding is occasioned by the dominion of divine Irradiations truly so called. So that this excess of Light and Love must be itself subject to trial, and that twofold principally: the one taken from the Antecedent; and the other from the Consequent Circumstances. For if soberness of believing, and divineness of behaving ourselves lead not to these Ecstasies, they are spurious and dangerous. Again, if such transported minds, thereupon fall into unreasonable, unjust, or ridiculous actions inconsistent with the gravity, and purity of the divine Presence there supposed, it is but reasonable to suspect, the Scene to be managed by idle Spirits. For Rapts of a Royal stamp, are such as Gerson describes, An experimental knowledge of God, obtained by a conjunction of spiritual affection: Which Unitive and experimental knowledge may be had without the disorder of the natural understanding; and may also dissetle it so as to depend, for some time, wholly upon God's supportation and transportation: and that especially in the estimation of the world, and common judgements. For thus was Christ judged to be, Mark 3. 21. and that by his own Friends, besides himself: and Saint Paul also, by Festus, and by some other Believers; as may be gathered from 2 Corinth. 5. 13.   

SECT. iv Of the Union of the Soul with God by Divine Contemplation and Meditation; with some instances of particular Subjects of this latter.  
1. WHEN Meditation and Contemplation are distinguished, as sometimes they are; Contemplation may be said to be directed immediately to God, and the fixing of the mind and heart on him; and from, and through him, to cast an eye on the Creatures and the various acts of his Providence, in which he is seen also with an Evening Light and Knowledge, as he is with a Morning Light (as Saint Austin was wont to speak) by that immediate Intuition, which yet properly is to be attained only in Heaven. But Meditation is the consideration of created things, not so much as they are in themselves, which is the employment of natural Philosophers, but as they are effects of a Divine and supernatural Power and designed to the assistance of duller and weaker Eyes, which are not able to behold the Glory of God but as men do the beauty of the Sun, in Water. And yet from hence, ascent is made to a faithful and fruitful apprehension of God himself: where the Soul mounted, as was Peter, James and John at the transfiguration of Christ, desireth to abide and have its residence for ever.  
2. But Grace and Goodness here being in their minority, yea and under Tutors and Governors, as the Apostle speaks, Galat. 4. 2. We are not to take possession of the promised and expected Inheritance, in this life: But the Method hereunto is this, which we find exemplified in David speaking thus, Psalm 17. I will behold thy face in righteousness here: when I awake I shall be satisfied with thy likeness. For as Saint Paul also saith, 1 Corinth. 13. 12. 2 Corinth. 3. 18. We all with open face beholding, as in a glass, the glory of the Lord, are changed as into the same Image, from glory to glory even as by the Spirit of the Lord: meaning hereby, that the Spirit of God concurring with the Glass of God's Creatures, and his revealed Word, gives us a true, but a distant and, so, dim representation of God, as through Perspectives. And these to improve to the best degree and advantage, is the great business of our present state here; as whereby we are daily wrought to a conformity to the Image of Christ and God, defaced in us; and return unto his likeness, and a liking of him: which two are both Unitive of us to God, and actual Union with him, according to our present capacity. For it is true in Religion what Philosophy, in her Sphere, teaches: that the Understanding is made all things, answerable to its Object: the mind of man wonderfully conforming itself to such things as are brought unto it by the Ear or Eye; and is in a manner figured by them: as we see that Water admitting any Body more solid than itself, into itself, gives way to it and receives the shape thereof within itself: as doth the Air also, though not so visibly to our sense. So the mind of man contemplating and conceiving God and Divine matters, is form or conformed to the same, morally; losing its natural shape and posture, and propensities: which is thus expressed by Saint Paul, Rom. 12. 2. And be not conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God. For instance, a man hearing and taking pleasure in absurd, riotous, and obscene Discourses or Books, (as is in part noted before) is conformed thereunto and corrupted therewith; the Images of things so imbibed or impressed, being with great difficulty to be removed, and with great facility and promptitude stirring up, or, at least, yielding to sinful temptations, as occasion shall be offered agreeably. And so in men's reading of the Histories of far and unknown Countries, and the strange fruits of the Earth, the motions of the Air, and temper differing from ours, and the unusual forms of Beasts and such like Rarities, do beget an inclination in the mind to be present on the place. Likewise Relations of Battles, wise Stratagems, Valiant and bold Actions in others, inflame the spirit to an imitation. In like manner, he who converses much with Religion, its strange and preternatural Notions, the sublime Speeches, and heroical Actions of Saints and Martyrs, and especially the admirable design, and Providence of God in Lost man's Redemption and Restitution, performed by Christ, cannot choose but find and feel a disposition in himself, answering the impressions made in his mind of them; where it is not notoriously pestered with earthly and vicious Habits prepossessing it; which by the foresaid prescriptions of the Purgative Exercise, must be first discharged, before any such transformation, as we speak of, can be hoped for. For no man can attain to any savouriness or complacency in any faculty whatever, until by frequent practice, he becomes a competent Master of such Science or Art So that Saint Paul exceeding in these Exercises himself, and thereupon experimenting the admirable effects of them in the vehement zeal for God's glory, ending in Raptures and Visions Celestial, commends the same Method to his Son Timothy, 1 Epist. 4. 8. in these words, Till I come, give attendance to Reading, to Exhortation, to Doctrine: which are easily applicable to such an attendance, whereupon Christ with his blessed Spirit, may enter into the Soul to its Illumination, Purgation and Conjunction with him.  
5. And though all the Scriptures, being given of God are profitable for Instruction and Edification, yet, as the glory of the Celestial Bodies, differ in degrees; so some Lights in God's Word produce both greater light and heat in men, than others do: Whereupon it is expedient that choice be there made also of such as may be more effectual upon a man: not excluding inferior points as useless, but insisting upon such as are more honourable and weighty, and fruitful to be meditated on.  
6. And to give some assistance here, to the weaker, in directions and instances of subjects proper for Meditation, not intending to limit any strictly to what I here offer; What if we should distribute the Great Work of God in restoring, and renewing, or recreating the world, brought into ruin and confusion by the fall of Man, into as many days as it pleased him to take for creating and forming of the natural and Visible world, at the first? And thus beginning on Monday, to consider and meditate on the miserable Chaos of confusion into which all the world was reduced by Man's Apostasy from, and the several branches of the sin committed thereby against God, with the aggravations of guilt pertaining thereunto. And how God entertained within himself, thoughts of reconciliation with Man so undone; and to determine or decree the same by his Sons becoming Man, and undertaking the great Work of Mediation. If on Tuesday, a man should observe seriously and contemplate of the execution of this Decree, by Covenanting a second time with Adam in behalf of himself and Posterity; this true and proper Covenant of Grace, and the foundation thereof in promising the Messiah as a Mediator and Redeemer; and the exceeding love of God in giving his Only Son to be Incarnate to that end. Thirdly, If on Wednesday we should meditate, how upon this Day, God created light out of darkness, and the light sprang up to the Righteous; a Light of Hope and Life, and of help: by which we perform all spiritual Offices and works, as we do our natural works, by the light of the Sun, daily. And if the observation be true, and the reason of the Jew given to the Gentile Philosopher, Why the Sun fails not to shine little or much every Wednesday, viz. because it was made on that Day, and so shining celebrates its own Nativity; much greater reason is there, that we should celebrate the praise of God's mercy shining in the face of Jesus Christ to us. If on Thursday, we should more particularly observe the several Rays of the glorious Body of Grace falling upon us here on earth: and how that he, who hath given his Son thus to us, will, and doth with him give us all things; so that the fat and the sweet and the plenty of the creatures ordained to man's use are derived to him by Christ: through whom, as he made the Worlds, he administers, and governs, and disposes all things in an admirable order and Harmony, filling even the natural man's heart with food and gladness; which ought to appear and utter itself in outward acts of gratitude and service: rising up from thence to the valuation more serious and high of the spiritual Blessings, whereby he satisfieth the hungry and thirsty Soul after Righteousness, and the graces of the Gospel, conducting to the glory of God. And on Friday, how ample, noble, and pathetical Meditations may be had on the sufferings and death of Christ for the sins of the whole world, and the satisfying of God's wrath due to man in extremity, by the tearing of his Flesh, and the shedding his Blood, even to the death of the Cross for us: so fullfilling all Righteousness. And how reasonable, just, and righteous a thing it is for all true Christians to suffer for him and themselves all such hardships, of Abstinences, Continences, Selfe-denialls, and bodily punishments, to be made like unto Christ, and more capable of the fruits and effects of his Intercession and Redemption. Sixthly, On Saturday, to consider the Rest of Christ in the Grave; having finished the several works of our Redemption, as God did that Day the works of Creation, resting from them: And that we also should rest from such works of Nature corrupt, which may be called properly Ours; and so fit ourselves to live and die, as that the next Day which we call Sunday, we may be fitted for a blessed and joyful Resurrection; And being then raised from the death of sin unto the life of Righteousness, we may keep a perpetual Jubilee of Holiness and Happiness, elevating our minds in the contemplation of the Power of God, the glory of Christ raised from the dead, ascended up into Heaven, ever to make intercession for us, labouring here under several conflicts, until we also reign together with him. Which future state may well deserve the best and highest of our thoughts, as that where the imperfecter union of faith and love we can attain here, shall receive its absolute and most perfect consummation hereafter.  
7. But until that fullness of time, or time of fullness shall come, the mind of man is wonderfully helped and exalted by the exercise of the contemplation of God in his beauty, and goodness: which is oftentimes very effectual upon men, for the quietation and fixing of the unsettled mind, in great peace and tranquillity from the molestations of this world: though at the same time there be found no small solicitude how to preserve that comfortable state unshaken, and the purity thereof undefiled: being, with Peter, at the glory of Christ's Transfiguration, loath to go down the Mountain where such manifestations are made.  
8. And the Mystery of Godliness in this case is truly wonderful; if a man considers that not only the way to this conjunction with God is purification of the Body and Soul from earthly uncleannesses; but such Union and Converse with God doth change the Faces, at least; that is, the outward forms of men not truly fitted or sanctified to such an end. Hence is a resolution in some measure made, of a doubt seeming difficult to me: Who perceiving heretical and schismatical, and men of unjust lives to make a fair appearance of good outward, and retrenching the more scandalous Vices contrary to sound Piety, could not but wonder how an erroneous faith, and unrighteous and uncharitable demeanours in a Christian course should attain to so much as a commendable formality of Godliness. For surely the very appearance of holiness, though there should be nothing more in the case, is in itself laudable. The reason of all this I take to be, the strange forwardness many such abound with in pressing, though indirectly into God's Presence; affecting mountainous phrases, and phansying themselves intimate with God himself. For as Conspirators and Traitors frequenting the King's Court and Presence, and observing what is performed of such as do him immediate service, and attend him, can, and do easily and more artificially comport themselves as prime Subjects; Or (to use Saint Chrysostome's comparison) As he that shall come into a Drugster's shop where Aromatical Spices are pounded, shall, whether he will or not, carry away upon his Clothes, some of the fragrancies which are there stirring; Or, lastly, as the Censers of Corah, Dathan, and Abiram with their Complices, became holy by being brought, though in a wicked manner, into God's Presence and devoted to his service; so ill-grounded, and ill-advised Devotion to God doth make some alteration very laudable in men, resembling God himself and his holiness. So that as sincerity of Intention, purity of Affection, and Actions innocent and righteous do conduce much to spiritual mindedness, and contemplation of, and union with God, so do even that preposterous way of conversing with God, and pressing unduly into God's Presence, divers times work some good effect outwardly, at least, upon men. And were it not that where Divine Contemplations are orderly performed and faithfully, a real and sound improvement of Christian Graces and Virtues was also made, and the Soul became not more like unto God so viewed and enjoyed, it must needs have been an error in Scholastical Divines, to prefer the Contemplative Life, or the Life of Mary; before the Practical, or the Life of Martha serving Christ: restraining Contemplation to that way had in this world: which beginning on such low and sensible Subjects as are before recited; may rise to greater perfection in the more immediate intuition of God himself, and the glory to be revealed.   

SECT. V Of the Union we have with God in Prayer habitual and actual, as the proper matter of Worship.  
1. FROM the twofold Union with God spoken of, Contemplation or Knowledge, and Love, proceeds as a necessary consequence of both, Adoration, which consists in an actual Devotion; and Consecration of the whole man unto God, and an inanition, or emptying of a man's Soul into the fullness of God, as the smaller, as well as greater Rivers fall into the Ocean and lose themselves; the Channel through which they run, remaining the same, and always in those streams moving. Or when as two intimate Friends of the same judgement, and equally affectionate one to another, meeting together, after mutual embraces, fall into Discourses most kind and pleasing one with another: So the foresaid meeting of the Soul with God begets conference and holy Talk with God in Prayer. It was not therefore thought sufficient by John the Baptist; to have procured followers of his Doctrine, nor attenders of his Person; nor by Christ, to have chosen his Apostles, who should be always near him by profession, unless he taught them to pray, Our Father which art in Heaven, etc. For Filiation or Adoption, whereby we have God for our Father, sufficeth not without he be our heavenly Father; and under that notion use Invocation of him, and holy Communication with him by the Ascent of the heart to him in Prayer.  
2. And Prayer being of a very comprehensive nature may be considered in its Habit, which is a general and constant disposition of the mind to God, of which sort we may understand Saint Paul to speak, 1 Thessalonians 5. 17. Ephes. 6. 18. Pray always: and Pray without ceasing: by alienating the Affections from earthly things, and raising and continuing the same to, and with God. That so, when ever God by any  suggestion shall say to the Soul, Seek ye my face: an Answer and Act may always be in readiness, saying, Thy face Lord will I seek. For actual Prayer is the exercise of that general disposition men have toward God: and differs no more from that than the Fire covered and the Fire kindled: which latter when it ceases, leaves new Coals apt to a repetition of the like flames. And thus ascending unto God, and for the time abiding with him; we are estranged from terrestrial businesses and cogitations. From which consideration a tolerable reason may be given, why divers praying together, in the conclusion are wont to salute one another, as newly met. For this we are wont to do after a far Journey taken, and a return: so having been as far as Heaven itself in Prayer, and wholly (as we ought at least) estranged from things below, we returning take Acquaintance with our Friends and Brethren: Or perhaps having been so united to God, as in such cases becomes us, the Centre of all Christian Charity whereby we meet altogether, we testify our Christian Affection thereby increased, with affectionate Salutations outward.  
3. But this is performed as well (that is, as really though not so edifyingly) in single addresses, as in Society; when a man makes known unto God that which would not be so proper to have published to others: of which we may speak by and by. For though, for daily and common Sacrifice, God's House and Altar is the most convenient place, yet we may observe that those extraordinary Revelations and Visions reported in Ancient and inferior Histories, to be made to the eminent Servants of God, have been obtained chief in private retirements from the Noise and Dust of the World. Elias was so visited by God in the cloven of a Rock, and Moses in the wide Wilderness alone, when God gave him the signal of his Presence by the Fire in the Bush. And David counsels to enter into a man's own heart, and commune with that in his Chamber; as an excellent expedient to draw God to a friendly conference with him, an appearance to him, answerable to his exigence. Exceeding capable, and many times, sensible is the mind so erected to God separated from businesses of the world, of the sweetness of abstractions of that nature. And the Trances of Daniel, Peter, and most probably of Paul, befell them in such retirements without the concurrence of a Congregation, or the Mediation though not Ministration of Holy Spirits, which we never read in Scripture to be Intercessors, in any kind, to God, in behalf of the Saints here labouring, but only Ministers and Delegates of God to perform his pleasure to such as so wait for him, and call upon him. And as for Saints in Heaven, we never so much as read in Holy Scripture, that they were sent at any time by God to minister unto his Servants here on Earth, as Angels have been: neither are we directed by the Word of God to have any communication with them visible, or sensible. It must needs therefore be a third Oeconomie of God, as yet unrevealed, besides that of Moses, or Christ, which assigns us new intermediate Objects or Vehicles of our Prayers to God, no ways made known by God; but devised by humane ratiocinations, intruding into things not seen; and founded on presumptions not known, nor demonstrable, but by such instances and examples of miraculous Apparitions which may more than suffice to turn the stomach from swallowing them.  
4. But presumption it is, not to go directly in scriptural Road prescribed us, to Almighty God; but to go out of it; neither is it modesty, but rather a double impudence, to alter the course of our Devotion to God, in importuning them to solicit for us who never gave us the least intimation or encouragement so to do, and in not following the direct Precept given by Christ, as our Great Mediator, and by God himself as our heavenly Lord and Father. Whence doth it appear that God is of more difficult access since the coming of Christ than he was before? Or when? and how became the privileges of Gods faithful Children under Christ inferior to them under Moses? Did the souls of the faithful then make immediate approaches unto God, and clasp him, and may we not? or in truth, ought we not much rather so to do, as well for the glory of God, some of which must needs fall short of God, and stick to the hands that should so offer our worship to God, and that whether those holy Spirits will or not, (we failing in the purity of our intention, and modesty and innocence of our expressions so applying ourselves) as also for our comfort and satisfaction, which must needs be more full, the more immediate and strict our conjunction is with God: our fellowship (as Saint John tells us) being with the Father and the Son: and that surely will bear us out in all immediate approaches to God; but scarce allow application to others, which are only commendable where the bond of civil Charity in this life, the ground of the exercise of spiritual Offices to one another, is not dissolved, as it is when we are separated by Death. So that we can only in Christ, (exclusively) come with that boldness, and access with confidence by the faith of him, as the Apostle speaks, Ephes. 3. 12. but with suspicions, fears, and doubtings, until customariness hath blinded the mind so far that it cannot see afar off. And then, if it fares with us as it happens to poor Suppliants suing to an earthly King surrounded with his Guards and Nobles, that they cannot come at his Majesty, no wonder; unless it could appear that it was any one's appointed Office, or Office of all, to be Masters of request to God, on our behalf.   

SECT. VI Of the defects incident to the Act of Prayer, and their Remedies.  
1. AS there are Guards of Princes whose Office it is to push off with Pikes and Staffs such as would press into their presence; so Evil Spirits are always at hand making it their Office to hinder devout Souls coming to God, by their temptations, and obstructions: and either by wholly putting us off that we approach not at all; or by pulling us off, engaged; so that we cease in spirit when we proceed in words and outward appearance; so that we may be said to draw nigh unto him with our Lips, while our Hearts are far from him: a thing much disallowed by God, yet not in all alike. For the spirit and mind of Man are naturally fickle, light, vain, various, musing on many things, and Dinah-like gadding abroad to see the Daughters of the Land, and visiting strange Objects, while they should keep home, and mind their Father's business. And of the heart, it may be said, what was said of Reuben, Unstable as waters thou shalt not excel. For what powerfulness may be expected in that Prayer which is prepared for God and designed, but falls short of him; as an Arrow shot from an unbent or half broken Bow. And how unreasonable as well as unlikely is it, that God should hear us when we scarce hear ourselves? For as when the outward Eye seems to be fixed steadfastly on an Object, the mind in the mean time carried strongly after another Object, doth not see what is before it, many times; so though in appearance outward, a man seems wholly bend to Godward, yet his heart being drawn off him to private Objects, which it more fancies, he speaketh in Prayer, not to God but to men or the open Air. And it must needs be no small derogation from the greatness of God, to be thus mocked by the world, catching up that by the way which is passing towards him: and the Sacrifice maimed or blemished by the fingering of Evil Spirits, which was devoted wholly to God: and at the same time that we have warm affections towards the world, to set cold Meat before God. So that in this manner supinely and slothfully to request any thing at God's hands, must needs be a provocation to God to deny us rather than to gratify us: It is little better than an Idol which is set up in the heart which draws the current of Devotion to itself, intended for God: and such God threatens in Ezechiel to answer by himself; but not in Mercy, but in Justice. And it was the opinion of an Ancient and devout Scholar in the School of Christ; that if God should judge a man for no other thing but his wand'ring and vain thoughts in praying to him, he were not able to stand before him.  
2. This in truth is the Law of Prayer, and this is the end of praying, that we should have, and keep our minds erected unto God; and to attain this, should be the endeavour of all good Christians: But if not only God should be so extreme to mark what is thus done amiss, but man should be so rigorous to himself, to judge himself according to his demerits, he might fear and despair to undertake this sacred Duty. For who can say, (on this side of Heaven) I am clean from this common Contagion? So vigilant and active is the Devil; so fugitive and fickle is man's mind naturally; so many Acquaintances hath he in the world that are constantly knocking at his Door (as it were) to speak with him a little, even while he is busy with God himself, that very difficult it is, without great circumspection and obstinacy (and to use these is also very difficult) to attend upon the Lord without distraction, though but for a season. When Complaint was made to an Ancient Holy Man by a Novice in severe life, that he was wonderfully infested with idle thoughts in praying unto God; he willed him to go abroad, and gather the Wind into his Lap: But, said he, Father I cannot do it. No more, said he, canst thou stay thy thoughts at thy pleasure, from waving and wandering. Which we mention, not for Persons under pretence of frailty and humane infirmity, to connive at such failings in themselves, suffering them patiently so to rule, without any Censure or due sense of such evil. For it is one part of a Christians Military Office in this life, to war against the Law of his mind thus opposing him: and accordingly to arm himself for the Encounter, by these, or the like means and helps in Prayer.  
3. First then, it is necessary he should understand what he says to God, and consequently that the language he uses at such times should be known to him. For next to, if not altogether impossible it is, that a man should mind that which was never in his mind, as strange Languages are not. And how can the heart be actually united to God in it knows not what?  
4. Secondly, To avoid alienation of mind in Prayer, it is requisite a man should be well preadvised of his danger in erring, and thereupon stand more upon his watch and guard; and especially not give way to strange thoughts, though civil, modest, yea religious in another kind. For the experience of divers have found it to be true, and matter of complaint, that at no other time a man shall have so many pretty, witty, and often useful cogitations come into his head, as in the time of Prayer. Better contrivances of worldly affairs will be then injected than at other times he could hit of. Sometimes some acute and useful distinction in scholastical and difficult Points of Divinity. And perhaps a very plausible notion of praying right, shall fall into his mind hindering him from actually praying aright: These and such like are mighty temptations to divert and hold the mind from its more proper Duty. But more gross and avoidable much are they which are the remains of some evil affection or passion we generally carry about us, and only formally put by for the present: which will not be put off so, but as rude Fellows in a Crowd or great Concourse, where civil distance is to be observed, having heard the word of some in Authority, saying, Stand off, give back for the present, and suddenly again press forward among their betters: so idle, and vain, if not directly evil thoughts being put off for a moment, while we attend God's service, suddenly break their bounds, and molest us. These Contingencies (as we may Civilly call them) ought duly to be considered, and the mind fortified with great resolutions against the assaults so made: And be well assured against the appearance of the usefulness of some cogitations: that whatever is not seasonable (as these are not) cannot be reasonable nor religious: And as for those thoughts which proceed from some lurking Vice covered for the present, as they are evil at all times, so are they of a double guilt, interposing in sacred Actions. And the best, no better than golden Apples thrown in our way, by the Envier of all good Actions, to stop our direct course to Godward.  
5. Another proper means to constancy in the good intended, is, to begin well, and set out at first with good advice; considering with ourselves, what we do; whose we are; before whom we come; whom we serve; and for what we so draw nigh unto him; whose Majesty is incomparable, whose seat is in Heaven and we upon Earth; and that to trifle with him is to arm him against our own Souls; and pull down a Curse upon our heads instead of a Blessing. But trifle we do, when with our mouths we worship him, and our hearts are far from him. But though no man is to allow in himself such deviations, yet where they are involuntary, rather than affected, a mitigation of their evil may be in some degree expected from the first general, and habitual design of offering an entire Sacrifice to God. A man was by no means, to offer any thing to God which was maimed, or imperfect: but if he had chose an absolutely perfect Sheep, Lamb, or Heifer to give to God and it happened to fall lame by the way, as it was driving to Jerusalem, I know not whether such were refused. A man must therefore choose and intent the best he can, and if in praying it happens against his will and desire, to halt by the way, God may accept the same, a man not approving that accessory imperfection.  
6. A fourth expedient then may be, the obtaining the Spirit of Prayer. And by the Spirit of Prayer not that presumptuous giftednesse vain men boast of, but that spiritual Disposition, that habitual Prayer which Saint Paul commends to us when he said, Pray without ceasing: not requiring that our Tongue should always be going, but that, as the Prophet speaks, Isaiah 26. 8. The desire of our soul is to thy Name, and to the remembrance of thee. And the heart is fixed, the heart is fixed, as David's was, Psalm 57 9 and 108. 1. Upon and from such a general addiction of the mind to God, do flow a readiness, and regularness in the actual exercise of Prayer towards God, the Mouth speaking, and the mind moving according to the good stock treasured in the heart.  
7. Fifthly, Habitual Piety not alone sufficing to bear a man up in his Duty herein, frequent reflections upon ourselves is very necessary to recover ourselves faltering or tripping in such cases. Some hot metalled Jades will set out too fiercely, but soon flag in travailing; and must be spurred up and quickened often to perform their Journey as they ought, and so must the fickle fervour of divers which endureth for a time and faileth without fresh excitations and remembrances.  
8. And sixthly, Peradventure care is to be had, that a man be not too anxious or solicitous in praying, lest he should not pray as becometh him; and so by the Artifice of the Devil, a man becomes distracted in his thoughts, lest he should be distracted. For the mind of man cannot be very intent upon two things at a time, no more than by his will he can serve two Masters at the same time. A fault apprehended in a man's self, suddenly condemned, presently corrected, by applying himself to the true Object, may suffice without such a long censuring himself, as may hinder rather than farther the action in hand.  
9 Lastly, A certain revenge upon a man, and a conscience towards God for defrauding him of his due service, and himself of the benefit of Prayer by vain Aberrations, may be useful here, which is this: That upon a sense of such strayings in his thoughts in time of Prayer, he punishes his Carnal part desiring to be at liberty, by going over again with that which he once performed so negligently: For hereby also, having so resolved to do, he shall be revenged of the Tempter; and cause him to be less busy in molesting him afterward, finding such evil success in his wiles; and so good effect of a bad Cause.   

SECT. VII. Of the due use of Public and Private Prayer.  
1. WHerefore (think we) did God build the spacious and beautiful Temple of this World; this Universe, which we behold and admire, but to make known the glory of his Majesty, and that it being known by us, should affect us with proportionable zeal to celebrate his Praise, all the ways he hath taught us, and all that we can devise; not repugnant to his own prescriptions? They therefore that would shrink up all Devotions into an House of their own, nay peradventure into their own breast, and a narrow dark corner of the heart, judging that altogether sufficient, do in a manner, implicitly lay a slight upon the Creation of the World by God, as superfluous, seeing be might have been as great and glorious in himself without that. But the same Spirit, if not Person that said, Psalm 119. 11. Thy Word have I hid in mine heart— said also Psalm 40. 10. I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great Congregation: intimating unto us, that the stock of Grace inwardly, must not be kept so (as it were) under Lock and Key, as not to appear publicly to the use and service of him, to whom, as Money bearing his Image and superscription, it properly belongeth. The House of God so called because it is devoted to his service, is undoubtedly the most proper place of his Worship; that being like the Treasurie-Chamber of Kings, and great Princes, into which all Duties are to be paid, and out of which, all undue favours are to be dispensed. And therefore surely, as greater glory is given to God by public than by private Worship, so greater Blessings may be from thence expected. And though common Prayers wherein many agree to glorify God in private places, is to be preferred before single Devotion: the same service in God's House, as more public and exemplary, must needs be more acceptable than that of private Places. Christ said indeed, to confound Hypocrites seeking praise of men: When thou prayest enter into thy Closet and shut thy Door, etc. never intending to confine men to their Chambers, in praying: but to cut off ostentation in Prayer; which yet may be avoided in public Prayers: The Devil therefore envying the glory of God, and the edification of Christians in faith towards God, and Charity to one another, and a more powerful access to God, and a more prosperous success of public Prayers there offered, must needs have a Finger in that sacrilegious doctrine of detracting from the honour and efficacy of public Prayers, in matching private with it.  
2. They say, God is in all places, that he is: They say, God dwelleth not in Temples made with hands: They say, God can hear us in all places, at home as well as at Church; and in Private as well as in Public. And in saying this and the like, they say they know not what. For doth God dwell in Closets or Halls, or Parlours, or Kitchens, and doth he not dwell in Temples made with hands? Is it not said expressly of the Temple, that it is the place where his Honour dwells, Psalm 26. 8. Psalm 29. 9 And are not there express Promises fixed there above other places? If it be said, Those things were Jewish, Let them tell me, if they were not Gentile also; if among all Nations civilised and professing Religion, and among all Christians, so soon as they were able and permitted to have Public places, they carried not their Sacrifices to them, to be tendered to God: and shall private senses of ignorant persons in the Scriptures presumed upon without knowledge or ground, preponderate all these? And hereunto (not to repeat here what hath elsewhere been more fully discussed) we may add the Mock which is too often put upon God and Religion by this Opinion; so that very often God is not worshipped at all in Private, by divers who plead for such private Worship: which is securely passed over uncensured, because no man can witness to the contrary. But I may say safely, no men generally make a greater Conscience of worshipping, in their proper seasons, in Private, than they who most frequent the Public worship. For Private worship was only intended for an auxiliary and supply of what we could not perform publicly: which I can scarce think God will accept of, when it is grounded upon such a false foundation as making Private, equal to Common Prayer jointly with others; or to such public Prayer which in God's House is by private and single Persons made to God, agreeable to the Primitive practice of Christians, so early as they had such places to pray in, and never laid down but where an unlucky, and precipitant zeal against a scandalous Religion, hurried men forward to divers unwarrantable alterations in Religion, not in one Church, nor one Age received and practised.  
3. And against this, makes nothing, what Saint Paul saith, 1 Tim. 2. 8. I will that men pray every where, lifting up holy hands: but teaches how we should pray; wherever, and  we pray; that is, Lifting up holy hands. And that we should rather pray any where than not where; but not excluding Prerogatives of some places above others. They writ of Lombard, that being reproached by the Devil for praying in an House of Office, (an unseemly place for so holy an Action, as a man may think) he answered him; Here, and any where else I may pray unto my God: which is most true in some cases; but 'tis not true therefore that one place is not better than another to pray in, or that all are alike to God in all respects, saving that of accommodation, for Company to meet in. But necessity may consecrate any Place, and affected choice of privacy, when circumstances require public and open worship, may desecrate, or unhallow any Room; making it unfit to serve God, and the worship itself unpleasing to God: So that, to me, it is not easy to resolve, whether the moderner way so much applauded by some, of constancy of Family-meetings in Prayers to the keeping the Church vacant, and the Doors shut at all times almost, but when a man scarce dares stay away, have not rob God of more glory and worship than they have given him; the exception lying only good, where there can be no access to the public Place.  
4. But I know not what vicious and very  modesty hath possessed so many of late days, as to be afraid to be seen, or taken praying: and sundry devout Persons are startled and shrink to be seen unawares at their Prayers in God's House itself: which is the House of Prayer, unless when the Bells publish the duty at hand, and an Assembly is made professedly, and so likewise at their domestic and separate Devotion; as if they were taken in a fault, or some Crime, whereof a man should be ashamed and afraid; some men being more abashed, seen to do well, than others are, taken in an evil Action. This cannot be well thought of by God, whose service a man is then engaged in; and cannot but be an infirmity in men praying. For though a man is not hypocritically and with no better design than to be noted and praised by men, to expose studiously himself to the view of others, while he prays, he is no less obliged not to forbear what place, and time, and just occasion require at his hands, or otherwise may be expedient, because people see him. For God says, Let your light so shine before men that they may see your good works and glorify your Father which is in Heaven: and the manifestation of our Adoration and service, is likewise a manifestation of his honour and glory. And if at length we could recover and bring into Reputation such lost good Actions as public Prayer in private Persons, Religion would be more renowned, and many more than now do, would also fall down, and say; God is in you of a truth, and so be excited to the same good work, or worship in use.  
5. But a known time of God's Worship being assigned, a sound, entire, tried, approved Sacrifice and reasonable service of God being appointed, for Confession, Humiliation, Supplications, Petitions, Deprecations, Intercessions, Thanksgivings, and Benedictions, as Saint Paul directeth, 1 Tim. 2. 1. with sobriety or good Conscience; to contemn these either ignorantly or presumptuously, and to foist in private Inventions scarce so good as humane, all things considered, what amounts this to but a despising of Christ himself, and a provocation of God to cast the officious zeal of such, as dung upon their own faces? For how can it be supposed that God should be pleased with that Oblation obtruded upon him and others, without Authority; which is often put up without Faith, and never with Charity or Humility convenient? But if our Prayers themselves offend, how should we hope for pardon of our offences by them? That therefore they should have favourable access to God, is necessary they should be duly qualified themselves; and that such as these Conditions, here only to be named, be found in them: 1. That we pray in Faith that God is; and that he is a rewarder of all that call upon him. 2. That we pray in truth, without any heretical or erroneous Dogmes, or corrupt Opinions of God, of his Word or holy Worship. 3. Praying in purity of intention; seeking, even when our Prayers consist of spiritual or temporal benefits to our selules, primarily the glory and good will of God. 4. In Purity or holiness of hands; that is, innocence of life, as David, when he said, I will wash my hands in innocence, and so will I go to thine Altar; or at least, a dislike of our guilt and contaminations; making them part of our humiliation and supplications to God. 5. In Charity towards others, so far as Justice and Piety will permit. And lastly, In zeal to God's service, and to our own Souls in so praying (which is that lifting up the Soul, we so much speak of here) and leaving it with him to preserve to his greater service and glory, and our immortal happiness.   

SECT. VIII. Of the several sorts of Prayer, viz. Sensible, Mental, Supramentall: extemporary, Form and fixed: as also, Singing of Psalms.  
1. NOw, because there are usually distinguished several kinds of Prayer to God, as well according to the matter, as manner of putting up our requests to him, all concurring in this one thing, that the mind and heart should be thereby united to God and fixed, it will not be amiss to glance at the principal in this second order, having touched the former from the Apostles words, 1 Tim. 2. 1. All which relate to the matter of Prayer, and may be performed in any one of those which great Artists have cast into this threefold Prayer, viz. Sensible, Mental, and Supramentall. Sensible they make that which is common to all Christians praying to God in a vocal, sensible manner to themselves and others. Mental they would have that called, which is contemplative, and whereby the mind is throughly directed to God, not without affection. For if the Understanding only be erected and directed to God, it can scarce deserve the name of Prayer to God, as Philosophising about him; therefore it is necessary, that affectionateness and adherence to God by love, which are acts of the will also, should be found in all due Prayer: yea in all Treaters of the nature and use of Prayer; otherwise, acute and learned men may prescribe better than teach, or affect. A manifest Example we have in the two great Chieftains amongst Schoolmen. Thomas the Angelical, and Bonaventure the Seraphical Doctor, as they call them. Both which have (in their Opuscula) written Treatises of the Love of God. In which the former keeping closer than in such a Subject is expedient, to Scholastical Methods, and terms of writing, hath left but a dry Monument and insipid to a spiritual Palate, of his gift in that kind: whereas Bonaventure speaking out of the abundance of the heart, and affection, as the Subject required, rather than by the rule of humane disquisitions, hath much more divinely, commendably, and profitably, as to practice, treated thereof. And spiritual Doctrine and devotion towards God seem much to resemble the Notion we generally have of the nature of Spirits in themselves; which (they say) consisteth in not being circumscribed by limits as our Bodies are; but indefinite, and diffusive: very much like to the body of the Air in which we are enclosed: which is capable of any figure, but determined to none. In like manner Spiritual Prayer, and the gifts God bestoweth upon the Soul, are not to be limited by the lineaments and parts of humane Methods, which, as it were, fetters the Spirit from expatiating according to its pleasure, which like the Wind, bloweth and breatheth, and leadeth as it listeth; and is in very deed, as fanatics term it, stinted, and obstructed by the Arts of Men modelling their Devotion, and not subject rather to it, and following rather than going before its dictates and impulses. For however I find many Commentatours ingeniously enough, and acutely methodizing holy Scripture, and Analyzing it so as if it had been the very intent and design of the Holy Spirit therein to speak Logically and methodically, yet could never be so really persuaded: but that holy Men of old speaking and writing as they were moved by the Spirit, contemned all order and Methods, but what naturally arose from the bowels of the Subject they treated of, and the occasion given them: not contradicting or denying liberty to men to form their matter by outward Methods, as may agree best with the learning, retaining, and digesting what they find there delivered.  
2. And answerable to this, the more Mental a man's Contemplations are, the less methodical are they wont to be: So that if there be such a thing as may be called properly Prayer Supramentall, as Authors speak, it must be more strange to Order and Method than either of the two other degrees of Prayer: and be of the nature of Rapts and Ecstasies, of which we have spoken. For by such purity of intention, and such vehemency of intention, and ardour in directing a man's mind and heart to God; and, as it were, delivering up his spirit into his hands, the intellectual faculty may cease: which is that Absorption spoken of also: and such, that can be approved only from the goodness and divineness so pored on, and with its lustre confounding them carried away with it. For it is apparent, that Evil Spirits do in like manner oppress the minds of the Persons devoted to them. And therefore as I cannot condemn all such excesses mental, or supramentall rather; so can I approve them no farther than they are consonant to the Law, and the Testimony, and the Spirit of the Living Prophets; I mean the Church, truly so called, and the peace and Charity of the same. So that as I cannot but think favourably of those extravagant passages, and rulelesse, while the Authors of them keep the peace of the Church, and known principles of Christianity, innovating nothing in the Faith, but only in their own supramentall Facts, as we may term them; so can I no ways justify those presumptuous Spirits, who, not having attained to the true mental Prayer, dare obtrude their vocal and sensible Prayer upon the spirits of an whole Congregation, and that without any good Authority so to do.  
3. After the extraordinary gift of unprepared Prayer ceased in the Church of God, together with unprepared preaching of the Gospel, it lay upon the Governors of the Church to supply that defect in the best manner they could, by composing and prescribing forms for Public Worship: lest any scandal or indecency should disaffect soberer, and more prudent Christians. And when the Bishop presiding in the Church committed any part of his wide charge to his Presbyter, we never find that he departed in the Public Worship from what was in use in the Mother-Church, either as to matter or form. Nay, the principal Pastor of any Diocese never was himself so imperious over his Flock, as vain men of late days, to offer a new and unknown Office to Believers every day; or to God, as more spiritual, or acceptable to him: but aimed at nothing more than a Common, plain, well-known, well-approved and constant form of sound words, to which all intelligent Christians might safely and cheerfully give their concurrence, and set to their Seal of Amen. And to deny liberty to Ministers to offer the Will-worship of their own inventions in Public, was never looked upon (as they say) as Lycurgus-like to cut up all the Vines in the Country, lest men should be drunk, but rather cutting down the wild Vines, whose fruit is ungrateful to judicious Palates, and pernicious to the community of Christians. Wherein the gift of Prayer consisteth, we have touched before: but sure we are, it consisteth not in the volubility of the Tongue, readiness of Invention, fluency of Speech, choice of Divine Phrases, but in the grace of Prayer, which the same men unhappily would distinguish from the Gift; which is a certain pure intention, and fervent intention of Spirit lifted up to God, which may consist with a Prayer used ten thousand times. Not but that it is very lawful, useful, and almost necessary in some cases, to utter the fullness of the mind by unprepared words in private Addresses; but to lay the weight and worth of a Prayer upon the wording of it, is a foul absurdity: When sudden, surprising, and extraordinary occasions are offered, to blame is that man who will not strive to use proportionable Addresses to God, neither staying for a Book, nor the licence of his Ordinary. But plying his heart while it is hot and full, the best manner he can, for his ease and comfort.  
4. And not only in such extraordinary cases as may even extort an Ejaculation suitable; but out of that common Habit of grace, a man may have attained unto by Christian diligence, it is most reasonable and pious, he should lift up his mind frequently unto God in divine Contemplation, Admiration of his Power, and Wisdom, thankfulness for deliverances and benefits bestowed, imploration of his mercy and pardon for daily Trespasses he is liable to, and exercising that Communion that every Good Christian should have with God; and all this not only in usual and constant Phrases and Forms, (though that be commendable) but as the Spirit shall give him utterance. All which notwithstanding aught to be regulated by the rule of Christian modesty, justice, and Charity, so as not to indulge to private satisfactions herein, to the prejudice of others; nor to fancy such an Edification to himself which should tend to the dissipation of the Church of God; that Rule of Saint Paul binding incessantly such as otherwise would be boundless, Let no man seek his own, but every man another's wealth, 1 Corinth. 10. 24. meaning rather spiritual, than temporal welfare. And again, the same Apostle, 1 Corinth. 14. 12. adviseth, For as much as ye are zealous of spiritual gifts, seek that ye may excel to the edification of the Church: which whosoever violateth by private affectations in Religion, may be said to indulge rather to his own carnal humour, how divine soever it may appear to weaker judgements, than to the edification of himself or others. For as he that sings with the Congregation ought to lay aside his private Tunes, though possibly far more excellent than that which is set for all to follow, so must the singular Devotion of a higher strain than ordinary, comply with the meaner, to avoid scandal and confusion: as that which may better agree with the whole Body, than sublimer strains or Tunes. And this is the Case of that plain and easy recitative way of using the Psalms in our Church, which requires a cheerful Spirit, without difficulty or tediousness of modulating the Voice, which for that reason might have been preferred before the more Artificial and hard, of private men's Invention, had it not pleased men of design, and unquiet Spirits, to bring it into disgrace, for no other faults but which are found to be more notorious in that they have introduced in its stead. From which frowardness of Spirit and superstitious admiration of some men's persons, to the injurious usage of others, God deliver them, and this Church, and from the effects of such distempers.   

SECT. IX. Of the Union and Communion with God in the Holy Eucharist or Lords Supper: to which certain Instructions are premised.  
1. IT is the opinion of Learned Doctors, that all Orders and degrees Ecclesiastical are given with design to Consecrate the Eucharist of the Body and Blood of Christ; which may well be called in question: but that the Sacrament of the Eucharist is the summitie of the practical Mysteries left us, and ordained by Christ for our edification, and straitest Union with him, is not to be denied, after such grounds given us thereof in Scripture, and assurances thereof from the unisone consent of the Learned and holy Fathers of the Church, in all Ages; Our own Liturgy teaching us, that if with a penitent heart, and lively Faith we receive that holy Sacrament, we spiritually eat the flesh of Christ, and drink his Blood; we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us: And afterward, that hereby we evermore dwell in him, and he in us. It must necessarily be therefore, that an intimate Union is hereby wrought between Christ and the faithful Soul, highly to be valued, earnestly to be sought after, and diligently and zealously to be laboured for: as that true Bread which came down from Heaven, excelling infinitely the Mannah which came down from Heaven: that Bread, which perisheth not, but lasteth and leadeth unto Eternal Life; as Christ himself (John 6.) testifieth.  
2. But leaving to others the accurate explication of the Majesty of this Mystery, and not much employing ourselves in the opening this Treasury of Grace and Mercy, we shall confine ourselves to the more practical consideration, (and that briefly) of the right use of that which is so effectual to the more strict, full, and perfect Union with God. And to this end, we shall here first deliver certain fundamental, or at least very profitable Documents to be received and observed by fruitful Communicants.  
2. First then, it must be noted, that the things themselves of which the Eucharist consisteth, naturally tend no more to such sublime ends and effects, than any other things; howbeit several Analogies are, by the ingenious piety of men alleged to declare the suitableness of the Elements to such ends, not to be despised: but this must in the mean time, be acknowledged, that it was both in the Liberty and Power of Christ to have chosen what other things he pleased, to have annexed his Graces unto, had it so pleased him.  
3. Secondly, That the two Elements, (for so are they called, not according to strict signification, whereby there are said to be four Elements in Nature, but only as they concur to make the Sacramental Body, as they do constitute the natural bodies) are the Bread and Wine, which were in most common use in the Country where Christ did celebrate his last Supper; without any special and precise Obligation of Christians to the very same matter in all points and circumstances; for we know not infallibly, whether the Bread was purely of one kind of Grain, and that of Wheat, or whether there were, (as there possibly might be) some mixture in that body: as it is held there was in the other, the Wine. For questionless Christ was not anxious himself about that Point, neither ought we; but only to follow and imitate him as near as we can, by honest and ordinary endeavours.  
4. Thirdly, It is to be considered, that whatever Treasure of Grace and Mercy is said and believed to be contained in the Eucharist by God's dignifying and special replenishing of them with them, are not said so necessarily to flow from thence that every one should partake of them, who are partakers of the outward Forms. Neither are they as Pipes or Conduits which run alike to all men, that come to them, and catch what they let fall: but as by God's extraordinary Power and Goodness they have this store of benefits given unto them, and not of themselves; so, by the same Providence, and Wisdom of God, are they there dispensed, as it seems good unto him. And it seems good to him to proportion the benefits of them agreeable to the capacity of the receiver. I say, Capacity, and not Merits, which should demand, in justice, what is there contained: but the Condition is there, as the Psalmist hath, Open thy mouth wide and I will fill it: desire earnestly, and prepare thyself duly, and plenty of Blessings will by virtue of God's Promise, redound to thee: which Benefits we shall hereafter touch.  
5. Fourthly, The manner of receiving Christ with the Blessings he necessarily brings with him in this Sacrament, is somewhat differing in outward form, from that we receive him in by his Holy Word, made known to us, and by Baptism, wherein we are regenerate and incorporate into the Body of Christ, and that by Faith too, as in the Eucharist; but agrees in the Inward. For the visible Instruments of receiving Christ are much different: the Bread and Wine representing Christ to the Eye; as the Word of God, to the Ear: And the Word of God taught and believed initiates us by Illumination, and Revelation of the Mind and Will of God, not attainable in a saving manner, but by that. The Sacrament of Baptism carries us on from thence to Purgation, For hereby are we cleansed from all our sins. The Sacrament of the Eucharist perfects and crowns all these. For as much as all other gifts and graces, upon which we are built, and in which we stand before God, are by this one revived, quickened, increased and strengthened. But we do not receive a new doctrine of Faith, nor another kind of Grace of Faith; nor another Spirit, nor another Christ, nor another spiritual life in Christ, but the same in substance all, with new advantages.  
6. Fifthly, The outward Symbols or Elements of Bread and Wine called the Body and Blood of Christ, because they both represent and exhibit them to the duly disposed Soul, are not after Consecration, Christ himself, any more than they were before: For it is one thing to say what those sensible Objects are, which we call the Sacrament (though the Sacrament properly so taken, consisteth equally of the word Sanctifying, and the Elements sanctified by it) and another, to say what we receive in the Sacrament, which is really Christ. And therefore they are idle words and calumnies which men give out, that we receive not really Christ, or that we believe not that Christ is in the Sacrament, because we believe not that he is the very Sacrament itself: or that Bread and Wine are not present in the Sacrament.  
7. Sixthly, Whatever is visible, tractable, tasteable in the Eucharist is not Christ: And if we must not believe our eyes, and the eyes of all men assuring us that to be Bread and Wine which we behold to be so, then may we not believe our ears; so that if Christ should tell us that it was his Body, we may as reasonably deny that he doth say what in truth he doth say: For the Eye is a less fallible sense than the Ear, as Philosophers agree. And whereas it is said; We cannot see substances themselves, but only Accidents, it matters not whether that Opinion be true or false, being we see as much of those bodies, and their substances, as of any substance in the world, and no more is needful.  
8. Seventhly, The sacred Symbols are called the Body and Blood of Christ, because we should understand the dignity and efficacy, and straight conjunction between them and Christ; and Christ and us, who thereby receive him as our Food.  
9 Lastly, The means whereby we so receive Christ in this Blessed Sacrament, is Faith; as is truly and generally said, but not altogether as some may understand and conceive. For Faith, as in our Sanctification, so in our Justification doth work; and no otherwise doth it make us worthy, and happy Communicants. For it lays the foundation of all our Religion, and becoming lively by love and Charity, gives life to all our spiritual performances; and, consequently, renders them effectual to us. So that we must believe first according to the true Catholic Faith in general; then specially, the nature, ends and uses of this Sacrament: Lastly, we must have a comfortable persuasion of the goodness of God in accepting us in the Sacrament, and his dispensations towards us; but there must also be joined herewith, 1. Discerning the Lord's Body, and that not to be it properly which we see: but that which is invisible, and spiritually taken; 2. That we judge ourselves by examination and humiliation of ourselves, that by rashness of approach, we be not condemned of the Lord. 3. Invocation of God's mercy for past sins, and of his assisting Grace for preventing the like future failings and falls, as we have been formerly subject to. 4. To have no malice nor notorious hatred in our hearts, but Charity to all men, especially towards them with whom we communicate. 5. That we be void of all purpose or design of committing over again any of those sins which we find in ourselves upon due enquiry and examination, but rather have a sincere, (how weak soever it may be) desire and purpose of living more agreeably to God's holy Will in all things. 6. That we have a good hope through God's Grace (which some miscall Faith), that we shall live according to our Vow in Baptism, of old made, and there renewed, and ratified: and that this hope begets a care and conscience of our ways hereafter, lest we by relapsing into former errors dissolve that happy Union and conjunction obtained in this Blessed Sacrament, with the Father and the Son.   

SECT. X. Of the Difficulties and dangers in receiving the Holy Communion, which are here discussed.  
1. WE are told in the Office of our Church for the celebration of the Communion, " That as the benefits are great, if with a true penitent heart and a lively Faith, we receive that Holy Sacrament, so is the danger great if we receive the same unworthily; for then are we guilty of the body and blood of our Saviour Christ, we eat and drink our own damnation, not considering the Lords Body: we kindle God's wrath against us: we provoke him to plague us with divers Diseases, and sundry kinds of Death." All which seems to be drawn from the words of Saint Paul, 1 Corin. 11. ver. 27. Whosoever shall eat this Bread, and drink this Cup unworthily, shall be guilty of the body and blood of the Lord. And ver. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation to himself: not discerning the Lords Body: which Speeches it behoveth straight to understand aright, lest by violence used in wresting them to too favourable a sense, we occasion the profanation of those Holy Mysteries by rudeness and presumption of unbelieving and impenitent comers unto it; or we so straiten the way to God's holy Table, that Believers, (and they none of the worst rank) should be disheartened, and discouraged from approaching to it. The genuine sense therefore and importance of those Say, are faithfully to be unfolded, for the better informing of the Judgement, and directing and satisfying the Conscience of the cordial Christian and sincere. For it is most certain, upon too frequent experience, that an horrible abuse is made of the opinion of the Holiness of the Sacrament and Doctrine of Saint Paul, and also of the Church even now recited; and that by worldly and lose men, who believing in gross the sacredness of the Communion, allege that for a sufficient cause to excuse themselves from receiving of it, when (God knows) they have little apprehension either of the Holiness of that, or their unholiness or unfitness; pretending more scrupulousness and wariness than others, and than the Word of God requires absolutely at their hands: though it is granted, that divers find themselves so entangled between the consciousness of their own unworthiness, and persuasion of the worthiness of that, that they are unwillingly obstructed in drawing nigh thus unto Christ so mercifully offered to them. For whose sake I have prepared these following instructions, leaving others to be condemned for their falseness, and hypocrisy in sacred things, by their own consciences, and that very judgement, which is pretended to be feared in so abstaining.  
2. First then, It is to be granted and supposed by all ingenuous as well as pious Christians, that it is in itself incredible, and a great injury done to the wisdom and goodness of Christ instituting this holy Sacrament, to imagine that he should so mock the greatest number of true, though weak Believers, as to ordain such a Sacrament, and to such great ends, and propound so great benefits, and leave so many gracious and kind invitations and exhortations to come to him there present and in readiness to satisfy the hungry Soul with goodness, and to feast him with the fat and sweet of his own Table; and yet withal, cloth that precious Ordinance with so many severe circumstances, and clog it with so many dangerous, difficult, and heavy Conditions, as very few should dare to come at it, or be the better for it.  
3. Secondly, There is to be observed a very great difference between Worthy Communicating, and due or Fit communicating; and that both these are vulgarly and Fallaciously contained in that one word, Worthy, which hath a double sense. For he properly is said to be worthy, who is equal in qualifications of Virtue and Graces, to the worth and merits of that holy Sacrament; and in this acceptation, no man may be said to be worthy, no not the best prepared, and holiest man. Another sense of Worthiness is that we called Fitness, whereby, how unworthy soever a Soul may be of that Sacrament, he may be reputed worthy, and come acceptably and fruitfully: and so, that wilfully in such cases, to absent himself may turn to his own perdition more than his coming. For excepting some monstrous and notorious evils into which a man may fall, and that when the Communion is instant, so that no competent time nor means remain to discharge his part in due preparation, (though sudden accidents of that nature may admit of sudden remorse, and intense Repentance, when time is denied of more full and thorough humiliation) then perhaps such excuses may be tolerable, as unpreparedness: but when men have timely advice of such ensuing Solemnity, and have no unavoidable impediments, but wilfully, and necessarily involve themselves in matters inconsistent with it, and so absent themselves, neglecting that competent preparation required, then do they shun the Curse of communicating unworthily, and fall into the condemnation of not preparing themselves, and contempt of such means of Salvation; as he under the Law that refused to purge his House of Leaven, and purify himself to eat the Passe-over.  
4. For in this one Evil, many more are contained, such as are frustrating God's invitation to Grace and Mercy: a great provocation of men who are of the same nature with ourselves, though greater in Power and Honour. A bereaving ourselves of the benefits there tendered: and an hazarding of the loss of the fruits of all other means ordained by God to our Salvation. For God requires that we should put on the whole Armour of God, Ephes. 6. 11, 13. And Saint Paul likewise, Coloss. 4. 12. exhorteth to stand perfect and complete in all the will of God. And Saint James assures us, Whosoever shall keep the whole Law, and yet offend in one point, he shall be guilty of all, James 2. 10. insinuating sufficiently unto us, that the wilful neglect of one such material Duty, and violating one so sovereign Ordinance as this, doth injury to all; and provokes God to withdraw his Blessing upon those other Ordinances we are content to admit of, For he that contemns him in one, contemns the Author of all: and so cannot reasosonably expect any benefit from Sermons, or from Public, or private service of God. For no man must trust to his making compensation to God one way, having wronged him in another, where both may be performed. And experience teacheth this to be true, that none are generally more rare and remiss in the other parts of God's Worship, than they who are careless in this.  
3. A manifold Scandal is offered to Fellow Christians; who, upon observing the neglect of some in this point, entertain suppositions of the little use of it; and consequently, that the offence in omitting the same is very inconsiderable, and light; passing it over accordingly: or perhaps, that receiving that Sacrament belongs chief to the Greater, or better sort, and such as are more at leisure than are they, and not to poor, obscure, and busy persons, as they are. Furthermore, a Scandal is hereby given to the Brethren of the same Faith and profession, as if a Member of the Church were fallen away from them, and found some evil in the Actions sacred. For God doth not only require at our hands that we should truly believe and become lively Members of Christ's mystical Body, and invisible; but also, Visible; and not only so, but that so far as lies in us, we should be visible members also of that Body Visible, and that we should declare the same, and do nothing to give ground or occasion to believe otherwise of us: which must necessarily be, if we forbear such necessary and solemn proofs, and indications as this is, even the Greatest of all: and that, which, as it is Unitive of us to Christ, so is it very effectual to produce and preserve that bond of Charity, which Christ commands to be kept up amongst Brethren in Christ.  
3. Thirdly, The main pretence and Apology of abstaining from the Communion taken from its sacredness, and formidableness are grounded upon the foresaid words of Saint Paul, which therefore to give a faithful and proper sense of, will be very expedient: which we may attain to two ways chief. First, by rightly understanding the occasion given him to write so severely; above others. For we find nothing of the like charge given by Christ to his Disciples, at the first Institution of it; all which came with no other preparation to it, than was Legal, or levitical. Neither have we in holy Writ any thing afterward, except the words of Saint Paul, about it; who upon gross corruptions and scandalous, invading openly that holy Sacrament, opportunely bestirs himself for the vindication of it from such abuses; brings them back to the first institution of Christ; which was that they should understand, that to eat this as their own Supper, was to profane it: For Christ at that time had two Suppers, One Mosaical, which though it had sacred Rites belonging to it, did serve to the use of the natural Body, and was to imprint in their memories a sense of their deliverance from slaughter, with the Firstborn in Egypt, and from bondage there also. The other was Evangelicall, not given in such quantity as the other, to nourish the Body, but ceremoniously rather, in such sort as might give the receiver certain information, and proportionable affection of the Passion and death of Christ, whose Body was broken, and Blood shed for the sins of the whole World, much more of true Believers. Which, if they who received those Elements, did not consider of, so as in them to discern the Lords Body thereby signified, and his Passion thereby called to remembrance, and received by the faithful to their edification in faith and love and comfort, but profanely ventured to take it as common bread; yea to come to it first stuffed full with their own riotous Suppers, and drunk with excess of Wine, before; all the world would judge and condemn them for so doing; and more especially would God be avenged of them, for such affront put upon him, and those divine Mysteries of his ordaining, and that by sudden Deaths, or grievous Sicknesses and weaknesses upon their bodies, besides the evil upon their Souls. Others forbearing to eat and drink at home in their Houses, kept their stomaches for the good Cheer they were wont to make, and plentifully to take in God's House, or the place, and at the time they should have soberly, modestly, and devoutly partaken of these great Mysteries: which worthily so incensed the Apostle, as to demand if they had not Houses of their own to eat and to drink in, but must come into the public place of Worship, the House of God, and there gluttonize and revel, not considering nor discerning the Lord's Body; to the shame of themselves and Religion. And that this is the most plain and natural sense of that whole passage of the Apostle, will clearly appear to every attentive and judicious Reader taking in the Context. And this St. chrysostom, than whom none of his time, magnifies more the Mysteries of the Eucharist, doth agree to, in a second Homily he hath upon the Passeover, Tom. 5. pag. 921. telling us, that those Christians so reprehended by St. Paul, turned the Holy Eucharist into costly junketting, taking occasion from that to eat and drink to excess.  
4. And that this was the opinion of the Primitive Christians, before Chrysostome's days, that the formidableness of the Eucharist was not such, but it might be approached unto upon lower and easier terms than are taught by some Persons, appeareth from the daily Communion in use amongst them, which could not consist with that daily, solemn, and exact preparation judged now a days indispensably necessary. All which I here speak, to make good what I said of a twofold worthiness and unworthiness in receiving the Lords Supper; the one, which indeed brings damnation with it by contrary Qualities in a Receiver, to that Ordinance: such as the Corinthians were guilty of, so reproved by Saint Paul: And another of negative unworthiness, which may be direct infidelity; which makes men wholly uncapable of that Sacrament, which supposes Baptism and Faith answerable: or a disproportionable Faith, and knowledge, and repentance, and other qualifications very well becoming that; which yet doth not make any man absolutely uncapable of it, or the thing damnable to him; provided that he comes with some sound and good degree of preparation, though small and weak; having a pure intention: such as these may run the hazard of their Souls in affected abstaining, as well as in scandalous receiving that Holy Supper. For were it so, that we were so pure and clear of sin about us, and so perfect as some require to a due preparation, we need not come to the Lords Supper at all.  
5. Fourthly, It is a common Allegation against Communicating, that there is a difference between them and their Neighbours; and thereupon they hold themselves sufficiently exempted from that Holy Sacrament. But this declining the Eucharist may no less tend to our condemnation than so coming. For men ought to use all fair and ordinary means for reconciliation, which wilfully neglected makes them unfit to pray as well as to communicate. But if they have used their Christian endeavours to live in peace and Charity, and actually do what is just and reasonable to all men, and their endeavours are frustrated by the peevishness, obstinacy, and ill mind of others, men are not thereby uncapable of those Mysteries; another man having no power over my Soul to render it unworthy of them, nor to prejudice another in his Rights towards God.   

SECT. XI. Other Impediments and scruples observed against Communicating, especially frequently, with proper Remedies.  
1. MY Son, saith the wise Man, Ecclesiasticus 2. 1. if thou come to serve the Lord, prepare thy Soul for temptation: So that they who, out of a good conscience draw nigh unto God, do not come to a state of tranquillity or security from troubles and disquietings either outward or inward; spiritual or worldly, but to protection and preservation under such conflicts as happen to them. For he that is not taken into the military Service of his Prince, lives more at ease than he that serves under him in his Wars. The Church of Christ itself is Militant; and therefore if we be sound and true members of that Body, so must we also be exercised with the like wars, and make it our business to fulfil the Office we bear: according to the counsel and exhortation of Saint Paul, 2 Tim. 2. 3, 4. Thou therefore endure hardness as a good Soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a Soldier. And it was the observation of that Ancient and holy Woman Syncletica, that by how much a Christian Soldier profited in holiness, by so much stronger were his Adversaries which opposed him. (Apophtheg. Syncletic.) And how much greater care a true Christian taketh in keeping a good conscience void of offence towards God and towards man, as did Saint Paul, by so much are multiplied his fears and scruples, and sense of offence within himself: as in the ordering of the outward man; none take cold oftener than they who are more careful than ordinary to keep themselves warm. Upon which Subject of temptations in its latitude, because I cannot speak here, I confine myself to those proper to our Subject of due communicating, which are not few, but yet but few I shall here consider, and those the most common.  
2. One general Remedy against this may be that of Luther: who, upon due esteem had of the holiness of the Lords Supper, and the danger of unworthy communicating, was so infested with temptations of the Devil, that he could never rest in quiet for them, until he abruptly and boldly broke through them all, by bidding defiance in a blunt and slovenly manner to him, (which was no new thing with him) and so shaking off such scruples, went about the work without presumption still, or unprofitable delays. For unless a man with humble courage, sometimes applies himself to that work, he shall like such Children, who at the least cross, put their Fingers in their Eyes, spend his time in lamenting and bewailing himself without that confidence in God becoming him, and duty towards him and himself. For, as I remember the comparison of an Ancient Ascetique or Secluse to be, that as in Onions taking off one Coat spherical, there will presently appear another: so in temptations, one being withstood, overcome, and removed, another arises to be taken off also: so that temptations become a disease in some, and therefore rather to be opposed than humoured. Which is not to be applied to them whose scruples are weighty, or very molesting; and aught to be made known to the Physician of the Soul, whose Office it is to apply Remedies thereunto. And especially in the case of the Holy Communion; as by the practice of the holy Catholic Church we are directed, and particularly by our own, in the Exhortation appointed at the giving warning to the People of a Communion at hand.  
3. More particularly, Cares of the world, and Crosses in the world are commonly alleged as justifiable impediments of coming to the Holy Table: which sometimes is quite otherwise, and should be an argument inducing us to flee to those powerful means of lightning our burden, and mastering those temptations which threaten our greater disquiet and mischief. For if coming to Christ in the ordinary way of Faith, and trust in God, be of that efficacy which Christ promises, inviting to come unto him, all that are weary and heavy laden, and he will give rest unto the Soul, as is there intimated; what may we not' expect from Christ, when he so cometh unto us as in the Eucharist, with greater plenitude of Graces? And therefore surely they that deal uprightly with God, and prudently with their own Souls may from hence be stirred up to a more ardent desire of communicating, rather than shun or avoid it.  
4. But in other cases, there may be a difference made. For some sollicitudes and cumbrances are such as men unwillingly are subject to, which could neither be foreseen nor prevented; but involuntarily and unexpectedly fall between the Cup and the Lips, as the saying is. Such as were sudden and involuntary uncleannesses happening to a man bend to keep the Passeover. And so some monstrous surprise of sin against God, may well detain a man from pressing upon the most sacred things, until he hath humbled himself, and repent thereof in some good degree: Or perhaps some sore and sudden consternation of mind, upon some grievous accident, not suddenly to be overcome, may excuse a man, for that time: yet with this Proviso, that no man pleases himself or takes content in such abstaining, but preserves entire his good desire that way, labouring to remove that obstacle; otherwise, by Postfact, it becomes voluntary, and so very criminal. But when impediments are directly voluntary, as affected blindness, and negligence in preparing a man's self, and valuing and approving our sins, so that we will not be at the trouble or care to part with them; or project, and modellize worldly affairs, so that we bring encumbrances upon ourselves at such times, that we cannot fit ourselves for heavenly things as becometh us; and then Apologise for ourselves that we could not do it; as men weary themselves with late working on Saturday nights, that they must sleep out some part of the Morning Service on Sundays, or by worse exercises indispose themselves to serve God, or design to visit a Friend, or take a Walk, or entertain Friends, when they should both be serving God; and then say they were so hindered that they could not do their duty to God at such times and in such manner as required, what is this else but a professed mocking of God, which comes to thus much in plain terms; they could not come to God because they would not; but by devices of their own made it necessary for themselves to stay away. But where multitude of businesses, by virtue of Occupations voluntary, lie heavy on a man and obstruct him, he is obliged so to model worldly affairs, that they may comply better with and obey heavenly: For a Good man (says the Psalmist) will guide his affairs with discretion, Psalm 112. which prudence is seen in nothing more than in giving superiority and rule to things of greatest worth and dignity, over inferior, ordained by God to be subject, and not to usurp over Diviner, and more heavenly. And this Method being observed, the diligence we are bound to use, and do use about this holy Sacrament, may prove an help, by God's blessing, towards the more easy management of worldly things also: as the wisdom and Righteousness of Noah was predicted to give comfort to men concerning the work of their hands, because of the ground which the Lord had cursed, Gen. 5. 29.  
5. It is also objected by divers against themselves many times, that they fear they want that Faith, and true Repentance, and fervent Charity which God requires of such as so solemnly draw near unto him. Which supposing to be sincere and cordial, (which sundry times is otherwise) the resolution of this difficulty is not difficult: For where such holy sense of defects is, there they are very pardonable, and curable. For it is a notable proof of God's work in the heart, to be so sensible of a man's imperfections and unworthiness, and a demonstration of spiritual Life, and such a competent degree of goodness, as may be, according to Chrysostome's judgement, a tolerable qualification to receive those holy Mysteries. For what greater or better part of Repentance is there than humiliation upon such apprehensions, and Aspiration after Reformation and growth in Grace? And the old Rule and consequence of the Stoics holds good here also, as well as in the natural man: If thou fearest thou art dead, thou art certainly alive; for wert thou not so, thou couldst not fear.  
6. But notwithstanding very expedient and safe it is, for such conscientiously scrupulous, to consult with the Officer God has appointed to such ends, as is said before: and might be more fully declared from the Resemblance and agreement between the Authority the levitical Priest had to discern, judge, quit, or bind Persons unclean Mosaically: And from the direct sentence of Christ himself, concerning the Evangelicall Priests, viz. He that heareth you heareth me, and he that heareth me, heareth (or receiveth) him that sent me. And fidelity, taciturnity, and opinion of fallible men, such as are Physicians and Lawyers, move men to make known their most important Affairs, and sometimes shameful Diseases, upon hopes of good counsel, and comfortable recovery of health; Why should not men put the like confidence in the Physician in Ordinary to the Soul? God's Ministers being under stronger bonds of fidelity, sincerity and secrecy, than any secular Person in their Sphere: who incur not any such punishment as do Priests discovering secrets; nor becoming so odious to God and man for such falseness and treachery: and the necessity and use being no less in Divine than secular Cases.  
7. Lastly, As there is a great presumption rashly and without honest endeavours, to come unto the Communion; so may there be an impediment in the preparation itself we make, of coming worthily, when men put such great confidence in their devout preparations as if they might expect an infallible welcome upon the worth of such their endeavours. Every man indeed ought so to eat and drink there, as that he may hope to be accepted well by God, but not upon the account of his preparation, which can amount to no more than to remove obstacles out of the way; but not so far of itself prevail with God, as to oblige him to gratify him: but to this nothing is more powerful with God than Humility, and depending on God's free grace and mercy, for a fruitful event; and to have such a pure intention to that sacred Work, and reliance on God's Mercy, that he may silence the temptations of the Enemy either to presumption or pusillanimity, and despondency, with that saying of Bernard's answering the Tempter in like cases: I began not for thee, neither will I give over for thee.   

SECT. XII. A brief recapitulation of what hath here passed, with Advices and directions concerning the interrruption, and recovery of Actual Communion with God, and Consolations.  
1. THUS have we brought the true Believer and Liver from the state of Nature which is darkness and confusion, unto a state of Illumination and Regeneration by Baptism, and the Concomitant instructions of Faith imbibed at that time, when he came out of the womb of the Church, the Font: And from thence, led him to the higher and stronger acts of the Spiritual Man, consisting in the Purgation of the Soul so Regenerate, and purifying of it from dead works to serve the living God, and especially by Selfe-deniall and subduing the will of Nature to the Will of God, and the will of the Flesh to the will of the Spirit: For as we live in the Spirit, so are we to walk in the Spirit: according to St. Paul, Galat. 5. 25. For by Baptism, (saith the same Apostle, Eph. 2. 10.) we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them: and especially calling all good Soldiers of Christ Jesus as Joshuah did the chief of the Children of Israel, to set their feet on the necks of the Canaanitish Princes, to trample upon those seven Capital Sins, which not only fight against our Souls themselves, but are leaders on of others to assault and spoil us. And from hence have we led the Soul to the top of Pisgah, by the Unitive Way of Contemplation, and Love, and Acquiescence in God, to have a certain foretaste of the fruit of that Land of Promise we long after and expect, by the conjunction the Soul hath with God: which we find not so extravagant a Notion, straining the simpler Doctrine of Faith, and Christ to a sense offensive to Ears not throughly opened to the Mysteries of Religion, but a smattering thereof was had by Ancient Philosophers; as appears by the disquisitions between Porphyry and Jamblichus, of the Egyptian Mysteries; where great things are spoken of the Anagogical way of conversing with the gods, by elevation of the understanding through true knowledge of God: and that Theurgicall Union, i. e. (as I understand his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that divinely operative conjunction, whereby a man hath Communion with God: but all this he swelleth with, being blinded and carried away with Egyptian darkness indeed, leading to horrible superstitions to attain such Perfections: whereas the light of the Gospel and Doctrine of Christ, with infinite less superstition, and more perspicuity, purity, and simplicity conducteth to that Ascent of the Soul, and resting in God which makes us like unto him, and Perfect as our Father which is in heaven is perfect, Matth. 5. with allowances for the infirmities of Flesh and blood, and mutableness we are subject unto: being as St. Peter saith, partakers of the Divine Nature.  
2. For though the words of Saint Paul, 2 Corinth. 2. 14. Now thanks be to God which always causeth us to triumph in Christ, have their true sense; yet that, I suppose, is of the state of a Christian, which is firm and sure resting upon this Foundation, The Lord knoweth who are his: and he will never leave his chosen ones, until they totally forsake him; if that may be said. But as to the actual and continual possession by satisfaction in him, and spiritual sensations, the Christian is mutable here, and that, which not without great difficulty and industry is for some time attained unto, is in a short time, and suddenly interrupted and hid from the eyes, to the great dismaying of the devout Soul: so that great care is to be taken, as well to hold that comfortable communion with God, as to acquire it; and to recover it intermitted, as once to have attained it. For as the Sheet let down from Heaven by the four Corners to Saint Peter, Acts 12. wherein he saw, in a Vision, all manner of Fare, his Appetite could long for, was as suddenly again taken up into Heaven; so is it with the delectations which the Spirit feeleth, let down from Heaven to its wonderful content; they are suddenly taken away up into Heaven again. And when we imagine ourselves in the third Heaven with Saint Paul, we unexpectedly feel a Thorn in the flesh to humble us; lest we should be exalted above measure; For Paradise here would be the greatest temptation to fall again into sin. So that as we read of Abraham the Elect of God, and taken by his Providence out of his own Country and Kindred, signifying the state of Nature to us, was led into the Land of Promise and shown it, but had no Inheritance in it for the present, no not so much as to set his foot, Acts 7. So hath the religious Soul no footing firm here, though by Faith and Affection it hath before its eyes the promised Possession.  
3. It is therefore one principal Rule of rightly using what we have at any time attained to, in Consolations, (the fruit of Union with God, but not incessant, or inseparable from it) to understand so much, lest finding ourselves frustrated of our expectations, we call in question the state itself we are in; and bring unprofitable confusions upon our selves. For as the Apostle saith, Coloss. 3. 3. We are dead, and our life is hid with Christ; When Christ who is our life shall appear, then shall we also appear with him in glory. The time will come, but is not yet come, that we should see what is better now hid and kept with Christ, till such time as the second fullness of time shall come, and Christ too; when our life will be manifested. It may be that a loving Father towards an obsequious and dutiful Child, may sometimes show him the Grand Deed whereby he hath settled a great Estate upon him, yea may carry him out, and show him the Lands, Houses, Mines, and Timber on them, which he purposes to give him, but none of these are at all necessary to the main end itself, but only to his encouragement, to persevere in his duty. No more is necessary to a certainty of Salvation, an assurance of Salvation, or such extraordinary arguments thereof; as being denied us, we should fall into despondency and sluggishness of Spirit, or be weakhanded in God's service.  
4. For secondly; God may hereby have a gracious and wise design, to wean the fond mind from sensible Delectations, whereby it should take up, short of the ultimate end of all, God himself; seeking its will and content rather than Gods; to which the more truly spiritual a man is, so much more he is intent above all things; and less minds intermediate consolations; which the less they are contended for, the oftener they happen.  
5. Thirdly, The Patience and constancy of the faithful Servant of God by submission to his fatherly wisdom and pleasure in such Dispensation, is exercised and manifested. And that he doth not serve God, nor follow Christ merely for the Loaves, which he miraculously feeds some with; but for his own sake. We all know the beginning, middle, and Conclusion of holy Job's life, how religious and prosperous he was at the same time, before God: and how miserable he was, by the same Providence, remaining all that while invincible in his resolutions of adhering to God, and perserving in his wont righteousness: whereby he declared that his Piety was not built upon the fluid Elements of this World, nor the sensible comforts pertaining to the service of God, but the intrinsic excellency of Religion itself, carrying its Reward with it. And so, (as Saint James speaks) we know the end of him and such his patience, and faith. For so it pleaseth God himself to give an account of the hardship brought upon his own People travailing forty years in the desolate Wilderness, viz. that he might do them good at the latter end: not feasting them so by the way, that they should not desire to enter into any other rest. For as we see it is with the Day-labourer, that his Meals are very short in comparison of his toil; so is it also with the faithfullest Servants of God in this life, their spiritual refreshments are not comparable to their labour in working out their salvation with fear and trembling: so that, as Bernard observeth, the Days are rare, and the stays are short, of Consolations.  
6. And a fourth reason hereof may be, God's great design to keep the Soul in Humility, which might be endangered, by such exaltations; and upon which, inferior and harder services might be slighted and neglected, as more proper for Persons not so highly privileged. Or it may be vainly presumed, that such privileges are granted to the Soul for its extraordinary diligence in God's service, which must not be allowed, but looked upon as an overplus of his favour.  
7. Fifthly, The withholding or withdrawing of such delectations in God's service, may be to instruct us in the absolute Will of God, to keep times and seasons in his own Power, which it is not for us to know, as Christ tells his Disciples, Acts 1. And that the Kingdom of God cometh not by observation, or according to our expectations.  
8. But because it is very acceptable to God, that we should in all our services, give a cheerful Sacrifice to him, which chieerfulness is much advanced by the sense of God's good will towards us, such a lightness of spirit is not to be wholly slighted, as it is not too importunately to be sought after. The means therefore to obtain the same may be, First, The due observation of the foregoing Rules now mentioned. Secondly, A free submission of ourselves and services to the disposition of the will of God, and contentedness to persist unalterably in our station, under such Aridities, of which we know not ourselves to be direct occasions; a great motive to incline God to manifest his favour unto us more fully. Which calls to my mind what I have been told to have happened in the Court of Charles the First; (For why may we not illustrate things as well by Modern, as Ancient Examples; and Domestic as well as Foreign) in which rare and noble divertisements being prepared for the delight of such as he favoured, an inferior person demanded entrance into the place of such Splendour; but being repulsed by a Noble Person to whom the power of admission was given, He said; Well, if I must not be admitted, I know what I will do. Do? said the Noble Man, Why? What will you do? I will go home (said the other) and go to Bed. Nay then, if you be so indifferent and well content without it, come in, replied that Lord. So doth it usually happen unto such who cannot but desire to be admitted into the Presence of God in this way of sensible delectations, and yet with patience and submission absolute to Gods Will, readily and quietly rest in their ordinary Duty ordained of God to walk in here, in fullfilling his Will so on Earth, as it is in Heaven; according to humane ability, where alone is the consummation of that Union we have but in part here, never to be dissolved or interrupted: Last of all, Retirement for some time into our private Chambers; and then into our own selves, by stillness and composedness of spirit, and mind, from not only worldly cogitations, but forcible (as I may so speak) devotions towards God; becomeing, as it were, Blanks before him, that so he may write his own will, and in his own way upon the Soul: and having so done, not to intermitt the wont Worship of God, whether private, or public: fullfilling what is said, Lamentations 3. 28. He sitteth alone and keepeth silence, because he hath born it upon him. He putteth his mouth in the dust, if so be there may be hope. For it often happens that a great mistake is committed through the speciousness of the condition of serving God, and having him in our Eye, as if we intended nothing more than a more cheerful and acceptable service, when love of ourselves bears the greatest share in the pursuit of such serenities of mind and consolations. For the Soul finding an heaviness and weariness upon it, naturally desires ease and relief, which Religion itself does not deny or disallow; provided it be pure from Self-love often concerned herein. And an humble apprehension of our vileness, unworthiness, and unfitness to entertain Christ in such singular manner, moving one to cry out in the words and Spirit of Saint Peter, Luke 5. 8. Depart from me for I am a sinful man, O Lord, may be as great an argument of the profitable and saving Presence of Christ, as the possession of him in Consolations; and a more ready way to attain what is really good for us, though not directly craved, in this kind.   

A Prayer for true Union with God.  
MOST High and Holy Lord God, whom the Heaven of heavens cannot contain; who dwellest on high, and yet humblest thyself to behold the things done in heaven and earth: yea to dwell with them that are of an humble spirit and broken heart: and takest the simple out of the dust, and liftest the poor out of the mire to set him with Princes, even with the Princes of his People: even with thine holy Angels, and the Spirits of just men made perfect. And to this end vouchsafest to begin that glorious state, here, by that state of Grace whereby thou interest into the Souls of thy Servants and dwellest with them, and art united to them: O most Gracious Father in thy Son Jesus Christ, and through thy Holy Spirit, be pleased to descend into my heart, and make thy abode with me, as by thy Son thou hast promised; Unite my heart to fear thy Name: Open the eyes of my understanding that I may see the wondrous things of thy Law, and with clear and pure Contemplation of thee and things spiritual and Heavenly, may be so far inflamed with the love of thee and thy Worship, that all earthly and sensual contents and pleasures may be strange and unsavoury to me: and that such a spiritual gust may so affect my Soul that I may refuse all delights and glories not placed in thee and derived from thee, and tending to thee: which may more firmly oblige and endear me to thee; so that Nuptial Bond, whereby thou hast espoused me to thee and thy Son Jesus Christ, may never be dissolved: but amidst the many cares, troubles and temptations which may befall me in this life, I may constantly and faithfully persevere to serve thee without distraction, and much more alienation from thee. Thou knowest, O Lord, that this corruptible body presseth down the Soul musing on heavenly things: thou knowest, that though our spirit be willing, our flesh is weak, and yet hast taught us, that thy Grace is sufficient for us, and thy strength is made known in our weakness, as thy mercy is in our wickedness: wherefore Righteous Father, take possession of this thine House which thou hast chosen to dwell in, vindicate me from the usurpations of sin, the flesh, the Devil and all worldly vanities apt to deceive me, or draw me from thee: that so like thy servant Stephen by a strong eye of Faith evermore steadfastly beholding thee and the glory with thee, I may joy in thee here, and everlastingly enjoy thee hereafter, through Jesus Christ our Lord,  
Amen.    
FINIS.