White Salt: OR, A Sober Correction OF A MAD WORLD, In some Wel-wishes to GOODNESS.  
By John Sherman, B. D.  St. MARK. 9.50. 
Have Salt in yourselves, and have peace one with another.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ar.  
LONDON, Printed by E. Cotes, for R. Royston at the Angel in Ivy-lane, 1654.   

To the Reader.  
READER,  
ON purpose I would not have thee look for any thing in this paper: for, the Kingdom of heaven cometh not with expectation. Yet, if any read it, he shall not lose much time; for he shall soon have done: and if none read it, I have not lost much time; for, being short, it was not long in doing.  
The design of it is such, as I desire the success of it may not differ. It is thus. The world is now old, and earthy. It is cold and dry; and hath need to be made warm with Charity, and moist with Repentance. And God is wont to make use of man's moral suasion, to work himself effectually by. But upon whom this lot shall fall, whose lot is it to understand? Where is he that shall dip his pen in discretion with sweet reproof, as Jonathan did his rod in honey, to enlighten the eyes of the people, as he did his own? I dare not ask the question, Master Jesus is it I that shall do thee this service? Can this be done by me, and were there two felicities; this should be my second. The men of this age rejoice in goods, but oh the joy of doing good! Is there no balm in Gilead? is there no Physician there? Alas! why is there not a College of Divines to consult the public cure of these ill humours? Until there be such, every one may exercise a general duty without any need of a revelation; and though none is bound to convert, yet every one to endeavour it.  
And therefore, though I know nothing in myself towards this end, yet am I not, me thinks, thereby justified in my neglect; since infirmities are of use to God's glory. And if he will do us the honour, to honour himself by them, we have reason to be glad that we had them for him. O my Saviour, since I have nothing else to serve thee with, let me serve thee with them.  
If any one then, or every one finds the defects of this piece, he shall not find me to be of another opinion. Here's no depth of judgement; no strength of reason; no curiosities of fancy; no patness of history; no fringing of the margin with variety of choice reading. Such things I do not pretend to Others make the world more learned. Would I could make it more good.  
Neither is there such usefulness of exact Scholarship in this morality; as also is it not now so much in fashion. Yea, it may seem now seasonable, because we have sometimes to do with them which do not love their enemies, whereof Learning is one. So that I am in the more capacity to be loved, because I have as little in me of that against them, as I have of malice.  
Let them do what they will to me, it is more than they can do to make me their enemy. Am I become your enemy, because I tell you the truth? as St. Paul sa●d. It is natural to men, as the Historian notes, to hate those whom they have wronged: yet is it necessary for Christians to do well to their enemies, because they love them. And if we love virtue, we hate no man: because we are more afraid that men should do evil, then that we should suffer it. We do not desire that they should have their desire upon us in our confusion: but we do desire to have our desire upon them in their conversion.  
This Goodness is the theme which I would commend to all Christians, who cannot construe that name without it. Certainly those who have taken the engagement of the Gospel, should be obedient to the Law. And why should Righteousness be so far from Piety, and Piety from Righteousness in the Subject, when he is not a right Christian, in whom both do not dwell together? Indeed he that hath righteousness and no true piety, is as an Heathen: and yet he that hath but a show of piety and no righteousness (and he that hath no righteousness, hath but a show of piety) is worse than an Heathen. Oh that we had one heart for the two Tables!  
Had we had this Goodness which is spoken for, we had not had a Church more miserable than can be spoken. Goodness is then real, when the principle of it is in the heart, and the end of it not on earth. And had we so intended it, the Gospel would not have been pleaded to destry Polities, or Churches. St. Cyprians rule and saying would have saved us this harm, Mali non possunt obesse bonis, sed boni possunt prodesse malis, The bad cannot hurt the good, but the good may do good to the bad. Had we been good, we would have loved them, till they had been better; and then have loved them better, because they were better: but Goodness is not belonging to the nature of Separation, one or other.  
Some parts of Goodness I have not pursued, as Charity; which is part of our obedience to God. Indeed there is no necessity any thing should be spoken for this part of a clear and pure conversation. Neither needs any thing be said against Uncleanness; which doth so foully and enormously profane the temple of the holy Ghost; and therefore, like filth, should be swept out with the bosom of ancient Discipline. It is a sin which the Sun will not look upon; and they ashamed to be seen when they do it; therefore doth not ordinarily, as other sins, come into open rebuke: And since it is a sin against the body, as the Apostle speaks, it makes naturally its punishment in it. So that I had no great reason to say much against this vice,  is plainly bestial, but hardly discovered.  
So thou hast the project of this Script: with the easing of my mind in the discharge thereof. Who can endure to see his Nation and the Church in the dust before him? And why should we not redeem our own misery (may some think) when we can never be safe till men be good?  
This is all towards a Preface; which according to art, should be last made: and I was not very forward to it. Is is but as the cackling of the hen when an egg is laid; and in this regard I should have made none, for here's nothing laid. More might have been, it may be, had we not been driven out of our nest. If any thing seem to be amiss, take it with a grain of Salt. If any thing smart, that is not my fault.  
No more. Love thy enemies; whereof I am none. And if thou dost love thy enemies, thou wilt certainly love him who desires no greater favour then to think so well of him, as to let him do thee good.  
Now I leave it to thee, and thee to God. Farewell.  
J. Sherman.   

WHITE SALT: OR, A Sober Correction OF A MAD WORLD, In some WELL WISHES TO GOODNESS.  

CHAP. I.  
SInce I am not so good as I should be; nay nor so good as I would be; nay nor so willing to be good as I should be; it is reasonable for me to wish well to it. There may be a wish of impossibilities, though there be not a will properly of them. And it seems to me so hard to come by any goodness, that it seems somewhat to have it in a wish. And yet he that is contented with what he hath of this, hath none. Godliness, as the Apostle saith (in his 1 Epistle to Tim. 6.6.) is great gain with contentedness; but not with a contentedness in godliness, but in gain. We shall never have enough of goodness until we come into heaven.  
And this goodness hath a necessary connexion with happiness; and therefore if we do apprehend it, how can we escape at least some velieties of it? For that which is necessary to our end, we desire upon the same account.  
So that the subject of this paper is such that will please every one that is in the way of happiness. Neither is it therefore out of my way to commend it to others: for this will more impress it upon myself, that I may have some benefit by the operation, though others have no benefit by the work; as he said. Surely also this is the season with all of us of being good, when we have made the times, as we call them, bad. Sin cometh always too soon, always unseasonably; Virtue neither: but in times of troubles and uncertainties, we have more necessities of this commodity: and yet how much are we worse; because we are worse, and should be much better?  
There is no time appointed for the commission of sin; but punishments; and we have had them sorely upon us; and one would think we should now have less of sin, because we have had such a measure of punishments.  
We have had opportunities of being richer, and some have taken them, and the water, which way soever it ran; although they have not quenched their thirst; and yet have drunk so much that it will not stay with them, but they must refund.  
We have had fair occasions of being wise and discreet, and prudent to preserve our contentment; and have thought it fit not to be heart of Oak, but to be flexible and movable with the winds: we have taken a full proportion of the wisdom of the Serpent, and more than will be allowed with the innocency of the Dove. The Serpent hath too much beguiled the Dove.  
We have had in these years' vicissitudes many; variety of turns and changes, and are still rolling to the bottom; and yet what good turns have we had? what returns to God and that which is good? There is not such a point as Goodness in all our Compass.  
We have had many complaints of hard and difficult, and afflictive and squeezing times; and we have been weary of our calamities over and over: but our sins are in full weight & number, and measure upon us; and we are not troubled with them. St. Paul groaned under the burden of sin, but gloried in afflictions: but we are contrary; for we groan under afflictions, and do rather glory in our shame. It is like S. Paul in that 7, chapter to the Romans doth speak of himself regenerated: for sin in state of nature is in us as in its proper place; and we do not feel it: And so it hath been with us. And whatsoever we have lost, we have kept this: we have loved it naturally as ours.  
We have had within the space of few years many books imprinted; wherein Civil causes and some Ecclesiastical causes have been tossed and agitated on this side and on that; that we might be settled in our dangers, or moved to our former term: but have not found many books written to make us right spiritually; and to make us better; many good books; but how many of goodness? I hope more than I have seen: but more would be seen.  
And yet if there were more, and seen, and read, and got by heart, yet how shall we get them into the heart? Oh, how odd and awk is the nature of man to this goodness! It will not come alone to us: yea when we are in a manner driven to it by corrections, we are ready to run away from it, as if we could not be miserable but with it.  
And therefore I am afraid I shall not please all, because I shall speak for that which doth not. We do not like to hear of that we have no mind to follow: we are offended with it directly and by reflection from others. And others are our enemies because we are not good; whereas we should not be enemies to others, though they be bad.  
But this doth not make a reasonable impediment of this little enterprise; for he that pleaseth all, hath no small danger of Christ's woe; and of God's curse for not pleasing one, namely him: And notwithstanding we have enemies, we should be encouraged; for we have the more to conquer, as one said.  
And yet we have further encouragement by St. Peter, 1 Pet. 1.13. And who is there that will hurt you, if you follow that which is good? Or shall we be harmed because we writ of that which is good? May we do it, and not write it? This is spoken of in our own defence.  
Had we taken in hand some thorny business about the subject and change of Civil Power, we might have incurred some danger in way of right and righteousness: but since all the matter we would have is goodness, we have no cause to fear any but those who have no mind to think it to be necessary for them to be good, unless they can get somewhat by it in this life.  
And if any one will conceive, that this is a Theme to meddle with not for any but some of those who are a great deal better: I shall make my apology easily. With all my heart am I contented that others should go before me in this contention. I would be willing to follow their steps in holiness, although in the order of the Church they go not that way, which more have gone to heaven in, then are like to do by any other.  
But because I have nothing in me of goodness, I have more need to speak for it, upon my own apprehensions; neither can any one keep away from me this right and liberty of good options for myself and others. The time and utmost bound of goodness is to be in heaven. And to this pitch should every one ascend. And the ascent of this glory is by degrees of grace. This goodness is the milky way to Jupiter's Palace. To strengthen you in it, take not this morning milk, but some morning meditations.   

CHAP. II.  
O Thou blessed Daughter of Heaven, where shall we find thee in thy essentials that we might define thee? or how shall we give thee a proper definition, when thou art a transcendent? It is not sufficient for thee to have the nature of a singte virtue, but thou must have many to thy complexion. Thou art not a virtue of one denomination, but art truly Catholic. If thou shouldst be any one herb, thou shouldst be grace; or as that Heliotrope amongst flowers, which constantly followeth the motion of the Sun of Righteousness: but thou art a compound of most wholesome herbs; and a posy of most delicate flowers. Thou art not a Star, but a Constellation. Thou art often private, but never alone. The Virgins that be her fellows shall bear her company, as the Psalmist speaks.  
He that is not good in all virtues is good in none; but this is an universality by consequence, and holds true even unto singular virtues; since there is the same root and reason of all. But this goodness is a general virtue in the very nature of it, as we commonly understand it; as it is said of Justice, that it is every virtue. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Namely, because the legal justice doth order all acts of other virtues unto the public civil good. And as it is said by Divines of holiness, that it doth direct and determine all actions unto a divine end, the glory of God; even so is goodness an universal virtue, which doth apply and dispose all the operations to a good end; although it hath some more respect to charity, as holiness hath unto piety, if we consider them more strictly. Strictly indeed some of the Jews before our Saviour's Incarnation did take the notion of it, when they distinguished, for morality, men into three sorts; some wicked, some just, some good. So is interpreted most-what their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And these three kinds of men had their kinds of say: the first this, That which is mine is mine, and that which is thine is mine. And what then are they amongst us which in effect say as much, that all belongs to them; and no body hath any right to any thing but they? The second sort said thus; That which is mine is mine, and that which is thine is thine. The third sort said thus; That which is thine is thine, and that which is mine is thine: they would not take away from others, but would give unto others; these were the good men. And to this distinction of men, as is thought by some, St. Paul alledes for the commendation of God's love to us by Christ, Rom. 5, 7, 8. For scarcely for a just man will one die; yet for a good man one peradventure would even dare to die: but God commendeth his love to us in that when we were sinners, (wicked) Christ died for us. Yet for a good man (which is more than just) one it may be would dare to die.  
This was their notion then of goodness, in a supereminence to justice in the restraint of acception. We shall speak of it here more largely as it hath itself in every virtue, not as exceeding any, but as running through all. For this is a very busy thing, and will have a hand and somewhat to do in every action, if it be in men, as at home. O that it were at home!  
It is too much a stranger with us; and will scarce stay so long with us as to have the picture of it taken. And we cannot take measure of it to fit it with suitable conceits and terms. It will not be familiar to understanding, until we have it in fruition of God. We cannot here get enough of it for our use. It runs away as it were from us, because we do not give it good entertainment. But let us follow it, that we may overtake it. And let us so carry ourselves as to be accounted at least well wishers to it. It will not be married in this life: yet we may love it. It is like Truth, which is always a Virgin, though some would corrupt her, and have her proper to them: so is goodness always single; not as not having many virtues of the same conjugation, but no husband. Some, like the Donatists, would have it go along altogether with them, and not so much as look upon any other which is not of their Congregation. But goodness never took parts: It is for practise, not for faction: It goes right on; it loves no sides; and those who would have it belong to their party, they are not yet acquainted with its disposition; which is, to be loved of all. It should have all corrivals; but in love, not only to it, but one another.  
He that would not have others to be esteemed virtuous, would have such wares in his shop only, that so he might have all the custom and more price for them. Hypocrisy doth not love to be outblazed. Nor doth a Sect endure to be outshined in a show of sanctity.  
But how little hath he of goodness that hath none of charity! and how little hath he of charity, that thinks what others have he hath not, and what he hath others have not! He that shrinketh and pincheth this goodness into a separate confederacy, lesseneth the Church of Christ by many, and is in danger of not esteeming others better than himself (which is the precept of the Apostle) and so is in peril of lessening the Invisible Church by himself.  
He that phansieth he cannot be good, unless others be naught; is certainly naught because others are good. As if we were injurious to other men's credits, because we endeavour to be as good as they, not in hatred or envy of them, but in love of virtue: As if we might not build higher in good works, because our superstructure stands in their light.  
Oh! let us take heed of such Impropriations: we had better impropriate Tithes than Goodness: for every part of goodness is holy to God. And this belongs to every one to have.  
Therefore let me not love goodness, if I would not have it more common, than it is, or some would think so. But since thou art like glory in heaven, communicable to all without detriment to any, let me not imagine that I can have the less, because others have more: but let me have more, because I would have others have more.  
And since, O blessed Saviour, out of thy pierced side did flow both blood to pardon, and water to cleanse; let the blood, if thou pleasest, be as large as the worth of it; and let the water be as common, as common water. I shall far the better by the Communion of Saints: and am likely to be more good, if more be good. Oh, let me not be near the Devil in envy of good, lest I be ever with him, and always envy it. But let me be like unto thee, O Lord, who art good to all, and wouldst have all good. So make me good to all, as much as may be; and contented to be the worst of all the world; not by my badness, but by others excellency. And because the World is now in its decrepit age, and ready to be dissolved, make it, O blessed God, before its end mindful of its end; that it may not go out in a blaze of hypocrisy, or a stench of iniquity.   

CHAP. III.  
THat which doth exceed by way of eminence, doth suppose under it that which is exceeded. As ingenuity superaddeth to justice: it is so much and somewhat more. As the rational soul doth include the others. And upon this account, as piety doth include righteousness and temperance; so doth also goodness. And therefore thus have we reason not to pass by the consideration of this morality in the matter of it, if we did understaand goodness in that perfection. But we take it here as it doth diffuse itself over other virtues, and hath somewhat of its nature in them all. And therefore in this regard also, must we not balk the consideration both of temperance and of righteousness. And because others are more negligent of them, therefore we must not; if we would have ourselves and others better. But thus certainly hath the Devil gulled and deluded the minds of men which are not mortified, with a conceit, that if they exercise themselves in outward holiness of actions towards God, they need take no great care of any other obedience.  
That which excelleth other things makes those things inferior to seem not to be at all; which is the ground of the Hebrew rule of understanding in Scripture many times a comparative in a negative; but it doth not make that which is excelled not to be at all: and therefore it is to be understood by a comparative. As for instance, I will have mercy, and not sacrifice, saith God by the Prophet, Hos. 6.6. not that God did forbid sacrifice; for that was yet a commanded service of the Jewish Church; but he would have mercy rather than sacrifice, as it is expounded in the following words, and the knowledge of God rather then, or more than  offerings.  
And therefore those who would be esteemed such as do believe in God and Christ, should not believe that it doth become them to separate any virtue from piety: as if because other virtues were supposed in piety, therefore they might be excluded. They are sunk in the notion of piety: but they must appear in the subject. If they be not all to be found in the same Congregation, yet they are of the same Combination. If we take holiness in such a real abstraction as to take away that which is another's without any loss of holiness, we deceive two together, our neighbour, and ourselves. And at length we shall have the worst: for their loss will be but of their goods, but we shall lose our souls.  
And he that will imagine he may glut and swill, and yet do well, if he be careful of the outward part of Religion, hath indeed, as we may speak, his bellyful of godliness; (whose belly is his God) and yet none.  
But are there any in all the world of Christians that can have any such imagination? One would think not: and yet thus we must interpret them by their conversation.  
Therefore a sober word or two we must put in for temperance: and a just admonition for righteousness.  
We will begin with temperance, that we may better understand the practice of righteousness: for while we are under the command of this vice, we are not in capacity to be righteous. When we have taken too much, are we then fit to give every one his own? Indeed when we have taken too much of the creature, we are unrighteous unto God, & therefore should seem to begin first with unrighteousness: but we are even so, first, intemperate before we be unrighteous; and therefore shall begin with intemperance.  
Whereof we can hardly speak without excess, when we are to speak of it. And yet we need not say much against them, for when they are to be blamed, they can say nothing for themselves; but every word they speak betrayeth the fault.  
This is one of the vices betwixt which and Christianity there appeareth to be an incompossibility. Temperance is one of the virtues, which in Christians should have no contrary. A Christian is I know not how many fourms above it. He is deep in his Bible, and in practical Divinity, if not mystical; whereas he that is learning temperance, cannot yet speak his letters right. What? is their soul of use to them only for salt (as he said) to keep their bodies from rotting? But what have they to keep their souls from rotting? not one grain of salt. Intemperance is that sin which should have no punishment prescribed, like parricide, because it should be thought no body would commit it; and because if it be committed, it makes its own punishment. Were there neither Scripture nor Religion, there is in Reason reason enough against intemperance of one or the other kind; for both go into the paunch. And if I would make any part of me a God, it should not be the Belly; because that so easily passeth into the account of the Dunghill gods. And thus we should be without doubt pious by the vice, and the more we took in, the more we should magnify the Divinity. God deliver me, said the Arabian, from him that kills his King, and eats his God: and certainly he is not far from eating his god who hath his Divinity in his sensitive appetite; and puts his god in his belly; as the covetous man puts him in his pocket. He that is of this persuasion to have his god thus always about him, and in him, is he not religious when he is hungry, and is he not Zealous when he is thirsty?  
The glutton hath his sacrificing knife also. Every knife to him is such; his trencher is his Altar; his Sacrifices, meat-offerings of all sorts; and his Sacrifices are salted: but he hath also his Sacrifices of fish. The nidor of the meat is his Incense. He is his own Priest; but his Cook is his Levite, and the heat of his stomach is the fire that consumeth his bnrnt-offerings. The drunkard hath his drink-offerings, and extendeth his religion beyond reason: The Psalmist said he would take the cup of salvation, and call upon the Name of the Lord: but he taketh the cup of damnation, and in effect calleth upon the name of the Devil. Indeed we do not read that any Devils entered into Horses; but we read they entered into Swine. The Glutton is like the Horse; the Drunkard, like the Swine: the latter as full as it can tumble; and the former as full as cannot go but stumble. Oh! how truly is it said, That it is better to be a beast, then to be thus like a beast! Were we baptised into the Christian Faith by clean water, that we should immerse and dabble our souls in the pollution of unclean liquor? Or do they transubstantiate the blood of Christ in the other Sacrament into the blood of the Grape? The Hebrews express a Cup and an Owl by the same word: and these drunkards by their cups are buzled like Owls; and can see nothing clearly. Rabbì Eleazar the Jew said a man might be known by these three things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which others express by a like adnomination in the Latin, Oculo, loculo, poculo. By their immoderacy in cups they discover their secrets and their shame: by their sparkling eyes they discover their fell passionateness: and by the sparing of their purse they do discover their miserable covetousness and baseness. I would they were more sparing in their cups, more free in their purses, and more sober in their passions: If they were not so dissolute in their pots, they might have more money to give unto those who are fain to drink water while they drink wine; and might be more able to bear an injury, if they had not drunk more than they can bear.  
The Lacedæmonians when they had taken the Hilots, besides other sordid services they put them to, were wont in their Feasts to make some of these fearfully drunk, that they might show unto their youth the loathsomeness and abominableness of this vice. Their end was better than their means; to demonstrate to their eye the filthiness of this sin. But hereby they signified their abhorrency of this intemperance, which they would scare and fright their young men from, by such an abuse of their most forlorn Captives. Blessed God what do we then, if we make others, or ourselves, the servants of Christ, to wallow in the ordure and uncleanness of this most unreasonable iniquity; and not as they, to make others more to loathe this transgression, but by our example to make them like us?  
In the fear of God think upon that formidable text, Hab. 2.15, 16. Woe be to him that maketh his neighbour drunk, that puttest thy bottle to him, and makest him drunken also, that thou mayst look on their nakedness, or privities. Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: The cup of the Lords right hand shall be turned to thee, & shameful spewing shall be on thy glory. That text is by some thought, as Isidore Clarius notes, to be expounded, in the letter of Nebuchadonosor, who made other Kings, who were captives to him, drunk, that he might mock and deride them. Thou that delightest in the overthrow of others by the power of wine, consider what bitterness thou shalt have in such a cup of vengeance, when fearful spewing shall be on thy glory. The word is very Emphatical; as being a compound; whereof there are but few in the holy language: yet there is one for thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameful spewing, or a double shame, as some would have it to be rendered, on thy glory. Their reckoning is like to be much inflamed, and they may expect a double retribution of shame and vengeance for not being temperate, and for their unreasonable devouring of those creatures which were not made nor given to that purpose.  
There was wont to be a Sea betwixt us and those sots, and we were on this side; they who were beyond measure were beyond Sea: but now we have learned to pledge them in kind, and we follow it, as if we would overtake them, or be overtaken.  
Christian, think upon thy Master. Hath thy Maker Christ taught thee no better lessons? Assoon as he came into the world, he taught thee sobriety; for he would not go into the Inn, but was born in the outhouse of the Inn. There was no room for Christ in the Inn: it is like where there is wont to be such had company, there's no room for Christ. To be sure, they are not like to be gathered together there in his Name; and it may be we may fancy that this might give hint to the ancient Fathers of their prohibitive Canon, that Clergy men should not enter into drinking houses, because they specially should be like their Master, and he was without.  
Christ, once upon an extraordinary occasion, turned water into wine, to show his Divinity: but how often dost thou turn thy wine into swill, to show thy bestiality? Did he redeem thee with the blood of his soul, as we may speak, that thou shouldst captivate thyself to sin by the blood of the grape?  
Dost thou consider how thou dost commit a sin, which as soon as thou hast committed it, thou canst not repent of? Other sins, as soon as we have done them, we may bewail and repent of: but this drunkenness will not let us soon be delivered or discharged of the Commission. Repentance is the vomit of the soul, which clears it: but the other vomit will come up sooner than this; because by the fumes of the wine the apprehension is bound, and not able freely to exercise itself in actions reasonable, much less spiritual. Neither head, nor eye, nor foot perform their office in him, but here he lies and wallows in his mire, or staggers and reels; as if the ground were not resolved to bear him with his load of vice and drink.  
Enough, enough, drunken Christian; if it be not a contradiction, as indeed it is. Alas! too much it is. Dost thou thus answer thy Saviour's thirst upon the Cross, with the lustful thirst of forbidden excess? Did he pour out of his wounded side blood and water, that thou shouldst fill thy sides with wine or drink?  
Get thee home, as soon as thou canst go, and weep out thy superfluities in tears; and let thy amendment be as dry and solid, as thy sorrow fluent and soaked. And if thou hast any superfluities of estate, thou canst not be long and far from better occasions for the improvement of then, them to run out.  
But if thou art resolved to drink deep into hell, let those diseases thou dost brew in thy body by the swash and heat of drink, make thee sensible of a vengeance behind. And think what speed thou makest by thy vice to have thy punishment. Thou canst not excuse thyself the second time, as Theodoret in his questions did Noah for his drunkenness, that he did not know then the power of that wine; for thou hast been often vanquished, and lain under the strength of it: but me thinks thou mayst consider that every time thou goest upon score with death, and thou knowest not how speedily thou wilt be laid up. Take heed betimes of those sins which make thee miserable ipso facto; and presently, for ever. But we leave them to God, who can only reduce and order these beastsmen; the flying creatures, light headed men: the Serpents; those that are deceivers: the Lions; those that are fierce and angry: the Swine; those that wallow and tumble in their pudly pleasure: the Wolves; those that are ravenous; as Clem. Alexandrinus moralizeth them.  
So much difference, he says, there is betwixt those who are men, and those who are like beasts.  
How comely is a man, said the Poet, while he is indeed a man!   

CHAP. IU.  
HEre we must a little hunt the Wolves, which have not yet taken away all, because they have not taken away our liberty of endeavouring, not to right ourselves, but to make them right. And certainly they will betray themselves to be very unjust, if we may not speak against injustice to this purpose, the best that can be. Nay, when they have been sufficiently injust to others, they will afterwards show themselves unjust to themselves, if they will not let the spiritual edge of an wholesome reproof to enter into them. We ought not to escape the edge of the spiritual sword. It will be worse for us if we do. Until we be thus wounded, we shall never be whole.  
Unrighteousness respects others and ourselves; others in the object; ourselves in the guilt, and sometimes in the loss. Almost, as hath been said, in that wherein we look for gain, we make loss. And as the Eastern Fable is, a Wolf took away a Pig, and as he was carrying it away a Lion met him, & took it away againfrom him: whereupon the Wolf admired how that which was not well gotten did not well thrive. So it cometh to pass sometimes, that although justice be another man's good: yet unrighteousness is our own loss.  
But why do we make any words against unrighteousness in the Kingdom of Christ? Is there any more of it then the mere notion of it in all Christendom? Hath this accident any inherence in any subject amongst Christians? If we would find an example of this inquity, must we not travail for it? to the Geteses or Massagetes, shall we go to see an action of unrighteousness; or to those who in cruelty & savageness differ little from what they live amongst, wild beasts?  
Oh! those that do not give every one their due, dwell hard by. And they are those who go under the account of Christians. The name of Christ is named upon them: and they would think men should do some of them a great deal of wrong, if they should not esteem them to be very good Christians, although they can wrong others.  
These are the Spleen of the Commonwealth, who draw all from others to swell their bags. These are the Leeches, which suck the blood of men's estates, until they burst asunder as Judas did, after he had betrayed his Master for money: these are as Moles, that keep a pother and a grubbling in the earth to make their hillocks of earth a little bigger; and they spend their pains in this Earth, as if their eyes, like those of Moles, were fitted only to work in the ground, and by and by cometh a foot that throws down the hill; or a spear that entereth into the Earth-grubber. These are not the servants of the high God; no, but they are the servants of the low and base Mammon; which, if they did not deceive others for, yet will certainly deceive them and therefore is called the unrighteous Mammon by our Saviour: for deceit is comprehended under unrighteousness.  
Righteousness is comprehensive of significates: which we have no reason here to give account of. We take it here as a quality to be inherent in us for the disposing us to be obedient to the Laws of God in the second Table; and specially to the eighth Commandment.  
There is a right sense of righteousness which doth run through every Precept, and the veins as it were of every Law of the second Table; and doth give obedience which is due to Parents, in the fifth, Natural, or Civil, or Ecclesiastical; doth give obedience to God in the proserving the life of our neighbour, according to the sixth; in preserving the just relations, in the seventh; in preserving the estate of our neighbour, in the eighth; the good name of our neighbour, in the ninth; doth keep our desires in due proportion of contentedness against coveting what is our neighbours, according to the tenth.  
As it is divided against piety, which doth immediately, in regard of object, respect God; and against temperance, which doth immediately likewise respect ourselves; so it doth take in all that duty which we own to our neighbour. As it is contradistinguished unto the fifth, sixth, seventh, ninth, and tenth Commanmandements, so it is taken restrictively with relation to the eighth.  
Take we it how we will, I would we had it any way. For if we had it any way upon true principles, we should have it every way. For true principles are intrinsically influxive unto universal obedience: since there is the same law and reason of obedience to all.  
Have we indeed considered our Master Christ, who took not away that which was another's, unless their sins, which would never do them good. He took upon him the nature of man, that man might be restored to himself, and redeemed from those enemies which necessarily would have destroyed him.  
Christian! what canst thou see in him, which can afford thee any intimation of unrighteousness, if thou wouldst be ruled, as thou shouldst be, by his example? whatsoever he was, as man, he was for thee. Whatsoever he did, he did for thee. Whatsoever he suffered, he suffered for thee. He so far from unrighteousness, that he would be poor. He emptied himself for thee. Whatsoever thou seest in him was mercy. He came not to any purpose but to pay for thee a price infinite. He came not to take away thine inheritance, but to make thee coheir with him. He put not in his head into another man's house: for he had not where to lay his head: He shown not his just Dominion over the creature; but that thou mightst see his Dominion over thee. He took not up the sword even in his own defence, but when it was drawn by one of his servants, he caused the sword to be put up; and he did put up the injury. He got nothing in his conversation for thee, but reproaches, and hunger, and weariness, and blows, and wounds, and death, & all for thee.  
What canst thou read in all that is said by him, or those who were sent by him, to teach thee salvation and duty, but laws of righteousness, and truth, and mercy? Look upon thy Copy; is it not written exactly strait and right; and every letter hath its due proportion: and every word duly and orderly joined? Why is then thy writing wrong? Why are some letters left out? Why one letter for another? Why doth one letter take the place of another? Why dost thou write such an hand, which no man can read whether it be a Christian hand or not? Why dost thou write a red letter or a letter in red, and a theta too, which should not be in red, nor such? Thus thou dost write the Roman hand: but this is not the Christian hand; Christ did not write thus: we have not so learned Christ. Indeed he did write some letters in red, but in passion, in suffering: so his example is; so his copy. It is the notion of St. Peter's, and his expression in his 1. Epistle, 2.21. For unto this are ye called; for Christ also suffered for you, leaving you an example, that ye should follow his steps, who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again; when he suffered did not threaten, but committed it to him that judgeth righteously; who himself took up our sins, or bore our sins upon the cross in his body; that we being dead to sin should live to righteousness; by whose stripes we are healed: such his example; such his copy, as it is in the Greek; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find it to be; to write under.  
Tell it not in Gath, neither publish it in Askelon, that any one of all the Christians in the world hath showed more unrighteousness, then would have become him, though he had not been such. What? true Christians, and not true men? Incompossibility of incompossibilities! Shall the Turk from us take occasion to insult over Christ and his Religion by our unrighteousness? we take the honour of our Master's livery to his infinite dishonour. The Roman soldiers took off his own coat, and put on another, and then abused him: but we abused him as it were in his own clothes. We make use of his name for our advantage of unrighteousness; as if we would have him undo himself.  
Blessed God must those be accounted such as do make the Word of God the rule and measure of their faith, whose word we cannot in any degree make the measure of our belief of them? Or are they the singular professors of Truth Theological, who have in them so little of Truth Moral?  
Lie not against the truth, saith St. James, 3.14. If you lie, and yet will be esteemed to be good Christians, and true Christians; you lie against the Truth. He that lieth is an open enemy to the Truth. That which he doth, beareth witness against what he pretends. And most disingenuous souls they are, who go about to cousin all the world of all comfortable society: for if all men were thus disposed, to what purpose or how should we live one with another? If we will not speak truth, what do we amongst men? Wherefore did God put speech into our mouths, but that thereby, when there is occasion, we should faithfully interpret our minds, in what we think, and what we intent? Hath God given us a tongue to be an instrument of deceit? or as a false Alarm to betray men? or to catch men as we do birds with a false call; or as a clapper to toll men to their destruction? Is our language given us to tell others what is not? Let all the letters be mutes, and the hedge of our teeth for ever quickset, if our heart be not always at our mouth when we answer or promise; when we are to say what is, or what we will do. Or let our tongue for ever keep within doors, rather than it should go our to deceive our neighbour. Hath God made our speech to pass through so many instruments, that we should make nothing of a lie?  
When the paint of outward holiness shall melt at the fire of God's Tribunal, and the frame of Nature taken apieces, and every thing discovered, the gloss which is set upon bad actions will go off, every thing will be naked in its principles; and lying will be then found to be worse than swearing, in several regards. 1. Because swearing is not absolutely unlawful. If it be in the right form, upon due occasion, and the object be God, it is an act of Religion: but there is no right form of lying; there can be no just occasion; there is no object for it: it is against judgement, truth, and righteousness. We ought not therefore to lie, though thereby we could save a world; although what so frequent as to tell a lie, to save or get a farthing?  
2. Lying is worse because it is more unreasonable. For it is opposite to the principles of being. It is impossible that the same thing should be and not be, is a prime principle: now the lie, in the nature of it, doth thwart this principle: for it would make the matter of the lie to be and not to be. As in the example of Gehezi, the Prophet asked him where he had been, he said he went no whither; here was the lie, he spoke contrary to the thing known, for he did go after Naaman for his advantage. That he did go, was true in the fact; and that he did not go, he would have true in his word: and so the effect of the lie is, to have both the parts of the contradiction true, that he did go, and he did not go. And if this might be granted, it would unravel all the world, and we could not affirm God or any thing. This is the mind of going against our mind in speech: so it is repugnant to prime principles, and the prime verity, who is.  
3. It is more heinous, because it is more destructive of all communion with men: swearing is not in itself destructive, but is, if duly performed, of use to preserve the rights of men, in their good name, or estate, or life; as when an Oath is made before a lawful Judge, for the ending of debates.  
4. God cannot lie, for it is sin; and therefore he cannot do it; and all in him is being, and therefore he cannot lie; but God hath sworn in his wrath, if they shall enter into his rest, as in the 95. Psalm.  
5. Because lying is an act, as we may speak, of filial obedience to the god of this world, the Devil, who is the Father of a lie, as St. John describes him, Joh. 8.44. He was a liar from the beginning, and so he destroyed man. And that which is symbolical to the first sin, is like to be a chief sin. We do not read of the Devils swearing: for they have no mind to do that which upon any conditions should be a religious act; and also men will believe him without swearing.  
6. This sin of lying was odious to the very Heathens; and as odious as hell, was he that said one thing and meant another.  
So heinous this vice is, which I have not taken such notice of, as if I would favour swearing; for I shall give it its correction in its due place. But I have given it the sharper censure, because it deserves it, and because it is more common, and more abominable in those who abominate Oaths.  
Were there any Christian blood running in our veins, we would blush at such enormity, which, had we not been Professors of Christianity, we might have scorned. Can we make any pretence of interest in the God of Truth, when there is no truth in us? Let us not therefore any longer dishonour the faith of a Christian, in making that to be a cloak of our iniquity, which when we put it on, was made to signify that we would put off lies. Lie not one to another, since you have put off the old man with his works; and have put on the new man which is renewed in knowledge according to the Image of him that created him; as St. Paul exhorts us, Col. 3.9. When God created the world, he saw all things good, which supposeth them to be conformable to his forms of them in his own mind: and when God recreates, renews man, he putteth in him this principle to show himself conformable outwardly to the image and types of things in his own mind.  
If an Heathen should lie unto me, he should deceive me, because I look for truth from him upon account of reason: but if a Christian tells me a lie, he deceiveth me more, because that worthy and holy name, wherewith he is recommended to my belief, maketh me to presume that he will be true to his profession, and to me. And therefore though it be not unlawful for Christians, when the case is duly put, to swear: yet me thinks he should not be urged to any other form, then upon his honour. The word of a Christian makes a kind of spiritual oath: and although he doth not touch the book, yet it is made by it; yea the Christians word should be more credible than another man's oath: because the Christians word should proceed from an internal principle of sincerity; the other man's oath may be caused by some  end.  
To say no more, it is time for the whole world to shut up shop, if there be no hold of men's words. And we might make it a question, whether, if the laws of men were punctually to be accommodated to the use of Society, there should not be as great a punishment for a lie, as for a stealth; since some lies are redundantly more injurious to the Public than some stealths. Had we not as good take the Sun out of the Firmament, as take away righteousness? and truth of words is organical to righteousness in actions. It is no matter whether the Sun shines or not, if by the light of men's words we cannot see what is, or what they mean. This base falsity leaves us more in the dark, so that we know not where to set a sure step in any civil course. And it came from the Prince of darkness, and it will return thither again to be punished with him, and by him, who in envy to God brought it into the world, that he might make the world as bad as himself, who abode not in the truth.  
But what shall we say of them who are more to be believed when they do not promise you; and promise and protest with high devotions to deceive you: whom, when they have spoken, we are to understand backwards, as we do read some verses, and some languages. We are never right, unless we read them wrong.  
Let such for their congruous and condign punishment be banished into deserts, where they shall have none to deceive; or let them be amongst men, but not allowed to speak a word, until they will speak so, as one may understand them by their words, and not their words by them.  
Oh blemishes, and spots, and everlasting reproaches of the Christian name! Change your name, or your manners. Or if you will not do as Christians should, there is another name which would more become you, and by which you would be better known; surely Jesuits.  
Such took their Institution for these two ends; to teach Grammar and the Gospel; and how they have performed their duties, you may learn by their Disciples: for they have taught the world a new Lesson and a new Gospel. They can learn you to speak so, as if you understand them so, you are undone. And if you do not think that they think somewhat contrary to what they say, they will think you are not like to be Politicians; and therefore for their turn, that you may be ridden like English Catholics.  
Such variety of justice we now meet with in these rare and glorious times, wherein there is such use made of the Gospel, as never before. Wherein we have more liberty, because more Masters: and are bound to rejoice that we have the freedom to keep our money till they call for it. O Saints superlative!  
Are there not such in the world? Is it not more difficult to name them then to find them? And if such be Christians, who would be saved? are these the men that with the Apostle look not after those things which are seen, but those things which are not seen? Is it not the representation of hypocrisy, to colour the outward carriage with shows of holiness for the more expedite prosecution of unrighteousness; either in the substance of commodity, or the price, or the weight, or the measure, or propriety?  
All that are just, are not in other things good; but all that are good, are certainly just: for grace which exceedeth the principle of reason, doth always suppose it; and therefore if we judge these men by their actions, they are not right: if we feel their pulse, they are not sound Christians. If those who do not good works shall not enter into heaven, what shall become of those who do evil works? as the Father said, Can those look to live in heaven, by whom we cannot live on earth? May those expect an heavenly inheritance to be given them, who can take away inheritances on earth from them to whom they were given? What pity it is that it should be possible to be said by any, Had it not been for such a Christian, I had not been undone?  
Is heaven like to fall into the mouths of those who gape for other men's estates? No, heaven is for those who seek the good of others: not for those who seek the goods of others. Those whose affections are so inherent in the pelf of the world, are not yet disposed to the happiness of another kind. And if those who love their own too much shall not enjoy God, what place in heaven can be found for those, who love that which is another's?   

CHAP. V.  
TO this commendation of temperance and righteousness might now be annexed some answer to some questions about Morality. The questions may be two or three.  
1. Whether morality in the Heathens was sufficient to happiness.  
2. Whether morality is to be regarded by the Christian.  
3. What should be the cause, why so many Christians are so much negligent of morality, unto which, reason, as such, even after the fall, may direct and dispose.  
Briefly of all, specially of the two first.  
1. Whether morality in the Heathens was sufficient to their salvation. This indeed would deserve a just and full volume; but I shall not go far or deep in it. Some of the Primitive Ecclesiastic Writers made great reckoning of this morality in two regards; first, as retaining a respect to their old principles of Philosophy, as having been several of them Philosophers: and secondly, that they might more freely discourse against the Manichees: so that they speak very liberally of those who live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to reason; as if that were sufficient to happiness with God.  
Our answer hereunto we may include in several propositions.  
1. Morality is in itself highly laudable; as also in order to public use.  
2. Those who have been studious of morality, shall certainly have less punishment; as St. Austin in his De Civitate Dei, determins the case; Fabritius shall be less punished than Catiline; Non quia magis bonus, sed quia minus malus; not because he was more good, but because he was less evil.  
3. We cannot tell what mercy may be laid up in him, in whom are hid all the treasures of wisdom and knowledge; & therefore we cannot absolutely say that Christ in his infinite wisdom and knowledge doth not know, though it be secret to us, some way of applying the benefit of his death even unto those of the Heathens who lived orderly. And if they shall not be condemned for their unbelief, as is generally believed of Christians, we cannot say that the merit of Christ may not be indulged unto some of them who have been careful to live regularly to such laws as they found within them; although they have not done optimum quod sic, as no Christian ever did live proportionably to his principles. And if the blood of Christ may be secretly sprinkled upon Infants, who cannot know Christ; some would think it may as well be communicated in the merit of it to some of age, who have not known Christ.  
But 4. We must leave this in medio, and refer them to God: To their own Master they stand or fall. We can conclude no otherwise then according to the mind of God in his Word, Act. 4.12. For there is not salvation in any other: for there is no other name under heaven whereby we must be saved: no other name given amongst men; or, given for men, as it may be rendered by an Enallage of the preposition; which doth absolutely exclude any other cause or author of salvation. So that if any of them be saved, they must be saved by the merits of Christ. But it is not necessary to our purpose to say any more of this question, unless we could determine it affirmatively. Then it would serve us for an infinite motive unto this morality.  
And yet the second query, Whether morality is to be accounted of by Christians, we may and aught to put an affirmative to: and we shall make up the answer in some propositions also.  
1. Morality, ut sic, is considerable, even in its native rational principles: as whatsoever is conformable to any rational principles hath a pulchritude and beauty naturally belonging thereunto. And thus all moral actions are good in their kind, as being solid and true to positive principles.  
2. The same actions in specie, which do in Heathens refer to temperance and righteousness, are to be done by Christians through the virtue of an higher principle; namely grace; which directeth the understanding by a greater light; and inclineth the will by an higher motive of obedience to God therein. So that the matter of the morality, which respects the second Table, is to be exercised by principles of the first: and it is to be done out of the love of God, fear of God. So Joseph to his Brethren, Do this, for I fear God, Gen. 42.18. He doth demonstrate fair dealing towards them by his fear of God: and therefore obedience to God in temperance and righteousness do come under the duties of the Gospel, and the lessons thereof, as we have it clearly delivered by St. Paul, Tit. 2.11. The grace of God which bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, godlily and righteously in this present world, etc. to the end of the chapter, where we have the end of the Gospel, to make men zealous of good works: and if the use of the Gospel be to make men zealous of good works; surely then it is not improper to the Gospel to make men zealous of just works.  
Therefore 3. Although the Christian, as such, is above morality, as resulting from the dictates of mere reason; yet the Christian, as such, is not above morality in the matter of obedience to God in the duties of the second Table. He is to do them also with diligence and care, although he doth them upon an higher account. For,  
1. There is the same legislative authority in the second Table, as in the first. He that said, Thou shalt have no other Gods but me, said also, Honour thy Father and thy Mother; thy Natural, Civil, and Ecclesiastical Parents. He that forbade all spiritual fornication in false worship, forbade also all carnal fornication. He that in the affirmative included doth command all worship to him, doth also command us to give whatsoever is due to our neighbour. He that hath enjoined us not to swear, hath also forbidden us to deceive our neighbour by lying or stealth, or any kind of frand. He that hath commanded us not to take the Name of the Lord in vain, hath also commanded us not to bear false witness against our neighbour. He that commanded to keep holy the Sabbath, hath commanded also not to covet. So that all the laws of the second Table come under the account and rate of the same service to God. They have the enforcement of the same Author; and the object person of their obedience is the same, namely God; although they differ in their matter, and in the object of the matter: for the first Table hath God the object of the matter thereof; the second hath man for the object of the matter: but God is the object of obedience in the second Table too; because he gives the law. And therefore though man be the object of the external act, yet God is the object of the internal act, wherein the formal consideration of obedience doth consist, And if we do not these actions towards men which are contained in the second Table in the fear of God, in love of him, and in respect to him, we do them not in way of obedience, but upon some other respect. And so in regard of author, in regard of principle, and in regard of end, the whole law is one copulative.  
2. This morality, in the matter of it, is worthy of a Christian, and it becometh him well, because it is more difficult for him to perform the outward acts of it, than the outward acts of the first Table, upon two considerations; First, because the obedience to the second Table, in some Commandments at least, works against carnal lust; whereas there is no carnal lust which doth work against the obedience to the first Table, in the outward acts thereof. Secondly, because there is less disprofit in outward obedience to the first Table, as in hearing, reading, praying, talking of Religion, urging this or that way of the Church, then in the obedience to the second Table; by breaking whereof we think we can mend our estates well, and yet come off handsomely with the world in the greater practice of more outward holiness. And thus our singularity in outward piety may also be of use to our interest, and by a stickling in outward reformation, we may raise a dust to blind men's eyes so far, as they may easily think, that while we have our eyes lifted up to heaven, we are not like to have an hand in their pockets.  
3. This morality is much to be regarded by those who bear the Name of Christ upon them in their general profession, because hereby we adorn our Christian calling most; for that such actions do run into the eyes and ears of men without dispute. As for actions of outward piety, they are subject to debate even amongst Christians, and therefore more likely are controverted by those who yet are not Christians: but these actions of morality are such, wherein there is no controversy, whether good or not, because they come from common principles. So that if we have any mind to bring Christian Religion into any credit with the obstinate Jew, or the blind Gentile, we cannot do it with more probability and hope, then if we order our conversation so, as they may conceive that Christian Religion hath some truth in it, because those who are Disciples of it have so good lives. It hath been said, that Christianity is more to be seen in the leaves of Authors, then in the lives of men: but those who are aliens from the Church of Christ, do not turn over the leaves of Writers; and if they did, yet would sooner be converted by the practice of Christians, were it such as it should be, according to that denomination. Some would think that the time of the conversion of the Jew is now near: but it seems not to be so near by our conversation. Therefore saith our Saviour, Let your light so shine before men, that others (which be strangers) seeing your good works may glorify your Father which is in heaven, Matth. 5.16. which is indeed chief applied to the Ministers of the Gospel, but also is appliable in some proportion to all Professors of the Gospel. Though our persons are not justified with God by our works: yet our objective faith is surely justified with men by our good works. But we are now so far from being justified by our good works, that we cannot justify our works to be good.  
True it is which Tertullian saith, We do not esteem the faith by the person, but we esteem the person by the faith. It is right, if it be understood as amongst Christians, one with another. But Heathens or Jews would esteem better of our faith, if they did see or hear in our persons of such actions, as certainly do most become Christians; not simply, but in opposition to the contrary; because intemperance and injustice do most unbecome them. Therefore let every one that nameth the Name of Christ depart from iniquity, as the Apostle. But how then cometh it to pass, that Christians should be so careless of good demeanour in these morals?  
This is the third question; to which we need not say much, that it is so. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it is proved every day: As it was in St. Paul's time, so it is now; The name of God is blasphemed amongst the Gentiles by you, Rom. 2.14.  
What is the cause hereof? 1. They see some Heathens, or some Civil men, as they are called, excellent herein, and they think, if they should be very accurate herein, they should carry away no great commendation: and therefore they desire to be seen more in those actions, which are not so common. As some have a mind to be liberal rather to those who are strangers to them, then to their kindred, because there is not so much notice taken of courtesies to their relations, as to those who can less expect it. So if they do what Heathens, or Jews, or civil men do, they conceive they shall have no thanks: but if they be forward and eager, eminent in those things, as of piety, which others do so little of, than they render themselves in the opinion of the world to be men of high note, and of great name. Yet (Christians) if this be your aim to get repute by doing that which is not so common, then take heed you forget not morality, which is now less regarded then, I think, ever. 2. Another thing which is the cause of their negligence in righteousness is, because it is an unprofitable virtue; and they may lose by it in this life. As for excellency in external holiness, it cometh naturally to them for their advantage: for hereby the people, who cannot distinguish, are led on into an opinion of their admirable godliness, which is of use to more respect, and commerce and trust.  
Like those Silversmiths in the Acts, who pretended their Goddess, minded their gain: so do too many of these Christians make a flourish of more religion than ever came from heaven or their hearts, that there may fall into their lap more of earth, which they hearty love.  
The Schoolmen from St. Austin do inform us, that God is an object of fruition only; and all other things, even virtues also, are objects of use; because that only is to be enjoyed, which we are to rest in, and not to refer to any higher end; and that is God: but this sort of men have got a trick to make use of God and godliness, and virtue too, for other ends, even ends of gold and silver. Thus they draw God into their party and service. If it were not for the first Table some men would be undone. They could not tell what shift to make, if they could not make a colour of holiness in things of God. Although it be no duty of the text to be rich: yet they think it will not sufficiently appear that they are Gods children, unless he gives them a full blessing in great bags, or good lands. This is their real Argument of being the people of God; and therefore are they so bold as to commute with God by more outward sanctity for a dispensation in point of righteousness; unless they take it for granted, that they are Gods, and all is Gods, and therefore all is theirs.  
Whatsoever calling they are of, their singular profession of godliness brings in most. This fills their purses. If they did not break the second Table, they could not mend their estates, and maintain second deities.  
3. They do not consider the nature of obedience to God in the contents of the second Table. I dare not say they do not know; they would think I should do them wrong, if I should conceive so ill of their abilities: but they do not meditate thereof. For if they did, it were morally impossible, that those who are curious in prying into the first Table, should be so backward to the observation of the second. If they would perpend that he who wrote the one in stone with his own finger wrote also the other, they could not put off the practice of the second, as they do. The reason of this obedience we touched before: and therefore we shall say little.  
Because of connexion of obedience intuitive to all is that of the Apostle, St. James, 2. chap. v. 10. He that shall keep the whole Law, and shall offend in one is guilty of all.  
He is guilty of all, as in respect of condemnation: for, Cursed is every one that continueth not in all things written in the book of the law to do them, Gal. 3.10. and it is written Deut. 27.26.  
2. It may be meant thus; not that he is guilty of all distributively; for it is supposed that he hath kept all the rest: but collectively (as Estius notes) for that he doth transgress the law, which is a collection of all precepts; namely, as the law is one copulative: As the whole face is said to be hurt, when but one part is hurt, as Isidor Clarius notes.  
But 3. He is said to be guilty of all, because he doth offend against him that did give all; he violates that absolute and supreme authority by which all is established, and so doth by way of interpretation, & in effect, transgress all; in as much as he doth sin against that Majesty, by which all was equally imposed. And this Exposition is agreeable to what followeth in the Apostle, For he that said, Thou shall not commit adultery, said also, Thou shalt not kill: and thus every Commandment even of the second Table doth oblige our obedience upon the consideration of the same Lawmaker, God.  
Had the Laws of the second Table been no more then humane, had they had no other Majesty for their sanction, but such as breatheth in the clay, we might then have conceived an alleviation of the fault, in compare with Commandments purely Divine, (And yet also Humane laws do bind in the virtue of a law Divine, that we should be obedient to them, the matter being lawful) but since all the Precepts which respect our neighbour have one and the same authority with the rest, and were informed by the same eternal Majewy, we can have no excuse for our disobedience, specially if we do withal take notice that God in Scripture hath given us such signification of his will, that sometime he would have us perfer our duty of obedience to those of the second Table, before those of the first Table: when the matter of the first Table is ceremonial, and the case of the second Table is necessary; then that word of God takes place, I will have mercy and not sacrifice. For the laws of the second Table are moral, and commanded because they are good: the ceremonials of the first Table are positive, and therefore good because commanded. Now though in Divine Commandments we are not to look at the matter, but intuitively the Author; yet when he gives us a law to prefer the matter, we shall not be obedient to the Author, unless we do as he biddeth us. And these practical notions God hath so engraven in our rational natures, that they bear as great a relation to our practical understandings, as speculative principles to the contemplative. And therefore they do remain in man, notwithstanding the fall, because the nature of man cannot be conserved without them. They are kept in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is that part of Conscience, wherein are laid up the rules for action; that by the light of them it may direct; and if we do otherwise, or not so, may correct and burn.  
4. Another cause of Christians defectiveness in the point of morality may in part be from Satan, who doth so much vie with God, as we may speak, for obedience and service. And therefore he doth mightily endeavour to disgrace and slur the profession of Religion by the most sordid and base actions of unrighteousness in the Professors thereof; so that men may be moved to abhor the practice of piety for the sakes of those who do most abuse it, because they do but use it for better expedition of their iniquities. To this purpose the Devil, who is influxive into the fancy, doth raise and stir up the dainty imaginations of felicity in things temporal; that the fancy kindled may inflame the affections, and the affections inflamed may in an heat and tumult mutiny against the counsel and command of Conscience, to have their satisfaction.  
For did not the populacy of these affections interpose against the dictates of reason and conscience in point of action no more than they do against reason in point of assent to principles speculative, we could not be so full as we are of evil deeds. But as evil words corrupt good manners; so evil manners, by custom, corrupt our principles of action. And as no man does forget what naturally he knows, that the whole is greater than the part, as Aquinas observeth: so neither would we forget ourselves in any wickedness to others, but that love to ourselves, which the Devil tickleth our fancy with, doth put in against the practice of what is right, but not commodious for our interest.  
Such the account, why Christians are no better in their morals. But indeed the main cause is yet behind, and it is this, because they are not right Christians; in profession such, and that is all. They are not real Christians; they have nothing of Christ in them. For if they had, they would not for shame of the Christian world be outgone by Heathens in any actions which are fit for men. If Christ dwelled in their hearts, he should dwell there by Faith; if by faith, that worketh by love; if by love, it would show itself in keeping Gods commandments: and so piety in the root would be righteousness in the fruit. Habits which are of a middle nature betwixt acts and powers, are by God infusedly given to dispose the faculties to those acts, which are regulated by the will of God, either towards him, or ourselves; or towards men. And of those towards men we know the general rule which is both expressed and impressed, that as we would have others do to us, so we should do to them; not that we should not do acts of righteousness upon higher motives, but according to this proportion, that general Axiom of practical reason is attendant according to the rule of society, not the beight of duty. We should do so to others, as we would have others do to us, but upon higher considerations, namely in obedience to God's command, and to his glory, for the good and good example of others. And those who have grace in their hearts will do thus; since the Image of God in their regeneration is renewed in righteousness and true holiness, as the Apostle speaks. And therefore those who are called Christians, and are unrighteous, are false Christians, true hypocrites. Those who are right are so far from taking away that which is another's, that they are ready according to their ability, andoccasions to give unto others what is their own. Quaintly therefore said the Christian Philosopher Athenagoras, No Christian is bad unless he be an hypocrite.   

CHAP. VI  
NEed we to say any more of righteousness or for it to Christians? A word to the wise is sufficient, and are Christians fools? Truly some are so far from wisdom, that they account them fools who will not however take their opportunities of mending their secular conditions. Alas! if the wisdom be only this to feather our nests, and to thrive in temporals, how many fools are there in heaven, and how many wise men in hell!  
But in love to goodness that is in righteousness, let me add one word of formal motive. And yet why should I, since it is so reasonable? And yet this may be a motive, because it is so reasonable. Even reason is a reason towards it. It is due, and just, and equal, of all conscience, even of Heathens. Therefore as the Apostle maketh use of that of the Prophet to provoke the Jews, By a foolish Nation will I make you emulous, Rom. 10.19, 20. so may we move Christians to this reasonable service, even by those who account Christ foolishness. You sufferfools gladly, seeing you yourselves are wise, said the Apostle in another case: but will you suffer these fools to put you down, and to go beyond you, in this virtue, if you yourselves be wise? Shall those fools of the Gentiles be put in the upper form for having this lesson so perfectly by heart, & shall the wise men of Christendom be turned down to hell for their unproficiency herein? O blessed Saviour, if thou be'st our Master, let us either do better, or leave thy School.  
2. Consider what that is thou art unjust to thy Master, or to thy friend, or to thy neighbour for. What is it thou dost transgress for? how much? how lasting? earth, and little, and perishing. What thou gettest, will it amount to so much as a point of that which is but as a point to heaven in quantity? How little then is it worth? Couldst thou by every evil act get all the world to thyself, thou wouldst be an infinite loser: for in such a bargain God is lost. It may be what thou goest a bout unlawfully, thou wilt not compass. If thou dost, it may be it will not stay, being not at home. If it doth, thou wilt not have joy of it. If thou hast, there is the more sorrow coming even also for that joy. And when thou art dying, what wilt thou think of all thy filthy lucre? Hadst thou any dispensation under Gods own hand for dishonest gain, thou mightst seem more adventurous with some excuse, but since there is none to be had, advance some thoughts of what horror and amazement, in apprchension of divine vengeance, will seize upon thy soul, when all the comfort of the creature is fled, and thou art for ever to go upon thy trial with that Judge, who will make no such difference in abominableness betwixt the Babylonish garment and the wedge of god; Know ye not, saith the Apostle, that the unrighteous shall not inherit the Kingdom of heaven? 1 Cor. 6.9.  
Therefore bethink you what your loss will be, and which will be greater; your advantage or disadvantage. Meditate upon the hope of happiness, and the promise of maintenance, as far as is convenient, and let God's providence save thy prudence, the danger of losing thy soul for that which cannot make thee good, were it well obtained; doth make thee wicked, by the evil attainment, and miserable for ever by the deprivation of the infinite good for the deprivation of temporal good.  
Then, Let your conversation be without covetousness, and be contented with such things as you have: for he hath said, I will never leave thee nor forsake thee, Heb. 13.5.  
And here we have an hint of a third dissuasive from any unrighteousness; because it is so obvious to every one to construe it with covetousness in the cause.  
And how ill doth it beseem one who in the contents of Christianity includes everlasting glory with God, to discredit his hope with inordinate affections to those things after which the Gentiles seek. Thou a Christian, and covetous? Thou an heir in another country, and not contented with the expectance? Hath the Pontifician split the tenth Commandment into two, and dost thou make nothing of it? He that can be patiented under the suspicion of covetousness, let him have what he will, for his punishment. We cannot in such patience possess our souls.  
Did God send his Son from heaven to be in flesh for man, to be poor for man, to lay down his life for man, that by his purchase he might enjoy the vision of God? and shall he that believeth as much, and pretends an interest in this his Redemption, say with St. Peter, in a worse sense, without so good company, It is good for us to be here? And shall he build himself Tabernacles with other men's materials?  
What said Thaddaus, if the story be true as Eusebius relates it, to Agbar after he had preached the Gospel for which he was presented with massy gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; If we heave left that which was our own, how shall we take that which is another's? And shall we who talk of as much godliness now or more than there was ever in the world, be so far from self-denial, that we will not bear our own, but take that which is another's? Therefore if we have any desire not to be suspected of covetousness, let us take heed of unrighteousness. And if we have a desire to abhor that vice which hath undone a Nation and a Church, then have we great cause to abhor covetousness.  
And if we seem herein to be wanting in charity; we shall now come to it.   

CHAP. VII.  
SOme annex charity unto righteousness, as making that which we can well spare above our condition to be due unto the poor in point of justice. And thus they interpret some texts which are spoken of righteousness in the term to be meant of charity: because, as they conceive, charity is comprehended under righteousness. And so particularly they expound that Text, 2 Cor. 9.9. He hath dispersed abroad, he hath given to the poor; his righteousness endureth for ever. We intent not Criticisms in this plain discourse: and therefore we need not say that righteousness there may be understood of charity; not because charity is contained under the common nature of righteousness, but because it is signified by the same word in the Hebrew, which signifieth righteousness; and the Greek is made by the Apostle to comply with this usage of the Hebrew. However we may take our own liberty to subjoin charity to righteousness: and indeed there is reason that righteousness should go before, and direct the steps of charity, because we are to give of that which is our own. First give every one their due; then give alms; otherwise we give away that which is another's. But God hateth robbery for burnt-offerings, Esai. 61.8.  
This charitableness in the notion of the holy language is the goodness; and is so accounted in the opinion of men. And therefore, we must not bawlk this in our desires of goodness.  
Goodness hath belonging to it a cheerly complexion, and is to be pictured with an open hand, and as going abroad for exercise, and refreshment freshment to others. It keeps at home no more than is necessary to keep good works. It keeps the poor at work, or with these good works.  
Indeed it now keeps in too much, as if it were in fear of being laid up, if it should be seen out of doors or at doors: and the difficulty of the times is held to be a full apology for doing little in this kindness. And though now there is more need than ever in the poor, yet because the times are hard, and money goes out more, comes in less than formerly, men persuade themselves that therefore there was never more need of abatements of liberality. Surely they are mistaken, if the Preachers argument be good, Eccles. 11.2. Give a portion to seven, and also to eight, because thou knowest not what evil shall be upon the Earth. Our argument of excuse is retorted with more force upon us. Never such times to be liberal, as when they are most dangerous. Then we had need to give somewhat to secure the rest. We assure our goods which are in danger by Sea, with men: and will not we assure them with God? That which is charitably given is always sure money. So the Heathen could say, That which is laid out to the poor is always good money. Nay it doth sanctify; it doth sometimes multiply the rest. There is that scattereth, and yet increaseth: and there is that withholdeth more than is meet, and it tendeth to poverty, Prov. 11.24. Like the meal and the oil, after the Prophet had his part given him, diminished not; but more came, 1 King. 17. Like the loaves which multiplied in breaking: so there is a time, when he that gives, gets more than he that makes a long arm to reach that which is another's.  
And there is good reason in perilous times, to be giving, because this is the way to have God's blessing in the time of trouble; Blessed is the man that considereth the poor: the Lord shall deliver him in time of trouble. The Lord will preserve him and keep him alive; and he shall be blessed upon the earth; and thou wilt not deliver him into the will of his enemies. The Lord will strengthen him upon the bed of languishing; thou wilt turn for him all his bed in his sickness, as the Psal. in the 41. Psal. 1, 2, 3.  
The poor you have always with you, said our Saviour. And we do not see by these times how it is not like to be so still with us. But this we have no reason to complain of, but to be thankful to God, that he hath given us an ability to do good, that he hath given us a mind to do good, and that he hath provided for us objects to exercise this virtue upon. God doth not only provide for us, but also for our virtues: he provides prosperity for the improvement of our humility; he provides affliction for the improvement of our patience; he provides poverty in others for the improvement of our charity. What should Christians do if it were not for the poor?  
And therefore it is said of one of the ancient Christians, that he was wont to fall down upon his knees to bless God, when he met with any poor body: thinking that God had done him a great favour to lay in his way such an occasion of doing good. We are not wont to be pleased with the providence of such objects: he thanked God for them. As if he had been mindful of our Saviour's sentence; It is a more blessed thing to give then to receive, Act. 20.35. Nay this giving is a way to receive too more than was given by what God will give. Give somewhat, and take somewhat, was an old rule: this is God's Law; Forgive, and it shall be forgiven; give, and it shall be given, good measure, pressed, shaken, running over shall men give into your bosom, Luk. 6.38 As if there were no such good husband as the liberal man, as if he did thrive more by what God had in his hand of his, then by what he had in his own hand: It is received by God, and it remaineth with him in Divine acceptation; and he giveth thee his word, a Bill for it; his word in Scripture; Prov. 19.17. He that showeth pity to the poor dareth to the Lord: and the Lord will return him a retribution: dareth unto the Lord as upon use; and the Lord will return him a reward or retribution.  
Many have been undone by lending to men: but no body ever lost by God. And if men did believe this, they would not be so miserable. As faith works by love, as the Apostle speaks: so love would work by faith. Did we give any credence to God's faithfulness, we could not make such scruples of a little courtesy to the poor.  
In the 6. of St. Luke, the 35. we have a precept to lend hoping for nothing again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so we must construe it in relation to the verse antecedent. Some would interpret it, as not despairing, for so the word ordinarily signifieth: we may easily compound the difference thus; lend, hoping for nothing again from man; (And this is against usury) but also not despairing of a reward from God: for the reward shall be great in heaven; and ye shall be the sons of the Highest; for he is kind to the unthankful and to the wicked; as it follows.  
What will you give to be sons of the Highest? What will you give? Give, give alms to the poor. And yet thou givest him that which is Gods: thou givest unto God that which is Gods, thou givest him of his own: and he will give thee more than is thine own. He will give thee that inheritance which thou hast forfeited. Some virtues in Christians seem to be operative from him, as meekness, and righteousness; and yet they redound again to him in comfort and joy spiritually: but this charity which seems to be most operative from him to God and others, doth again return to him not only in his conscience spiritually, but to his person temporally.  
Had those who have professed faith unto justification, been so careful, as they should have been of good works, it would never have been made such a controversy, whether we be justified by good works: but because men have separated good works from faith in their practice, others have added good works to justification in the controversy. Merit of good works came in, as we may imagine, upon this regard, to raise the spirits of men to the performance of them. And so that which was brought in in way of Rhetoric, crept in afterwards into Divinity. And the word which was not intended in the Father's sense to this purpose, received occasion to be urged so, as if we might purchase Heaven by that which is due; and not our own; and not any way proportionable, if it were more perfect.  
If I would love myself indeed, I would do more of this kind: because he loveth himself surely best, who loveth himself in that which is best: And this self-love the Philosopher commends; which consists in the care and study of virtue.  
Because this liberal action is not common, do the more; for there is the more need. And if this argument were multiplied, it would starve the virtue and the poor together.  
Take it for an honour from God, that he hath made thee able to be like him in doing good. As he said, it is good to be God's Almsman: but it is better to be his Almoner.  
Because the Papists think to merit by their good works, do thou communicate more, lest thou dost decline their error by another. Distinguish betwixt their Substantives and their Adjectives in Religion. Shall not we pray or fast, because they make a sat is faction in them? Their actions in Religion are due in their substance: their conceit of merit is added. When two do the same thing, it is not the same thing done, as the rule is. Because others herein deal with God by way of commutative justice, wilt thou show no mercy to the poor? Because others require infinite use for their money given, by manner of debt; wilt not thou put out thy money to use upon God's favour; such use as will not by't thy neighbour, and yet may increase thy own? Let us vindicate our Doctrine from their slanders by our works. And let us show it to be as necessary for us to do good works, as for them, though we do not hold them to be meritorious; and more, because no man can rightly be said to be bound to merit: but when salvation is freely given us, we are the more obliged to do good works, in duty, and thankfulness, and ingenuity. We are not at liberty herein, because we are plenarily redeemed by Christ without any purchase of ours: but because we are thus redeemed, we are more bound.  
I have heard of one who commended in three sorts of men, three several things; good works of the Papist: sound faith of the Protestant: good cheer of the Puritan. But let the sound faith of the Protestant work by love, and cheer the poor; that the Pontifician may be ashamed to impute the want of our practice to the severity of our tenet. Whosoever separated that which is just from that which is profitable, is under Socrates' curse, as Clem. Alexandrinus hath it: and to be sure he that separateth true charity from right faith is not like to have God's blessing. And he is not like neither to have a good word given him from man, that will not do a good work to man.  
Do not thou shut up thy bowels, Christian, but open thy heart and thy hand; and do not say the times are hard; for if thou pleadest that thou canst hardly live with that thou hast, how shall they live who have nothing, nor work, but good works of others to live upon?  
But charity gins at home. Yes, therefore communicate; lay it out for advantage; traffic with it; Improve it. Pay Tithes, that you may be rich, as the Jew said: and scatter thy seed, and give it to the poor, that thou mayst have a good harvest. Riches are rather in the use then in the possession, said he in his Rhetorics. And he is rich, not that hath much, but that hath given much; as St. Chrysostom. Dorcas was full of good works which she had done, Act. 9.36. She had done them, as we may gloss, and she was full of them. We are full of nothing more than that we have done well.  
Shall I give my bread and my meat? But who said it? Nabal, and folly was with him. The fool, nabal, hath said in his heart there is no God: They think there is no God, to whom these things in propriety do belong: In respect of one another we have a propriety; but in respect of God we are but as Stewards and dispensers of these things; to all as they have need; but specially to the household of faith. All the world is Gods great house; we are to take care of all; but specially of his children. Yet we cannot be deceived in the object, if we find him to be man. God hath given him in his nature a ticket to thee for his entertainment. If thou dost shut him out of thy house, take heed God doth not shut thee out of heaven.  
If he be bad; yet it is good for thee to do him good, that he may be better. Thou canst not do ill in doing as God doth. And he doth good to them who are not good. Either thou art not good: or thou hast been not good; if thou art not good, what would become of thee, should God deal with thee, as thou dealest with him? if thou hast been naught, remember what mercy God hath showed to thee: and do thou likewise.  
Therefore let thy love be as universal as man. There is no man a stranger to thy nature. And did not he that made thee make him? Have we not all one Father, as is said? Abraham said of Sarah, that she was indeed his sister, for she was the daughter of his father, though not the daughter of his mother; although the terms be taken largely according to the manner of the language: so he, whosoever he is, is thy brother, and he is the child of thy Father, God; though he be not the child of thy Mother, jerusalem which is above, (which is the Mother of us all, as the Apostle speaks.) Were he thine Enemy, yet thou must love him: otherwise thou art not thy heavenly Fathers own child. A Christian is one that hath no enemy; as one of the Fathers said; he hath enemies, and he hath not enemies: he hath enemies to him; such as hate him: but he hath no enemies from him; such as he hates. There is not such another creature in the world, as a Christian, if he be right: as there is not a worse creature in the world, if he be false. For than he is a white Devil: and worse as white, then as Devil. What shall we do with him? where shall we have him? If he were not a promising Christian, we would not trust him. If he were not an hypocritical Christian, he would not deceive us.  
But a true real Christian is one of the Admirables under heaven; Nay, indeed there is none but he. And declaratively towards men, all that he is, he is by charity; whereby his spirit and affection goeth over all the world in an universal diffusion, and would do, had it efficacy, good to all the Earth at once; but would serve those which are good in a special intention. First it wraps all men together in one community of notion: but in particular consideration would prefer those whom God hath preferred. Thou hast not where withal to give thy neighbour grace, for it exceeds morality: but have the grace to give more to those who are virtuous, because it is more of charity.  
As for any exhortations to this virtue, there is no need of any to those who know more delight in it then in any thing else. We have reason to love it: for it is love. He that doth not, hath a misery in the negative, greater than in the contrary. St. Paul giveth it the prelacy, 1 Cor. 13. ult.  
Those three are the three Worthies amongst the Theological virtues: And he that was wrapped up into the third Heaven, makes this the chief of the three, because this will go up thither to be perfected there. There is no more substantial virtue here: for the very matter of it is substantial; beside the morality of the affection, and the spirituality of the end, the very matter of this object is profitable unto others. And so is not the matter of some other virtues.  
2. Other virtues, even those two, faith and hope, they both draw towards us; faith unites to the person, and hope expects to the person: but this charity as it hath relation to others puts from us, and moves upon the inferior sphere of others. Faith takes in into the mind, hope looks out for the person; but charity gives out. Faith sees it and believes it as existent: hope holds out the head to wait for it as coming: but charity deals out that which is present to the use of others. Without faith we could have no hope: without hope we could not stay for our reward; the heart would break: but without charity faith were dead, and hope too, and the poor could not live, and we should have no reward. In the time of the Law, none were to appear before the Lord empty: at that great day none must appear before the Lord of glory, empty of good works; With such sacrifices God is well pleased, Heb. 13.16.  
3. According to the mind of St. Paul, Charity is the greater virtue of the three, because charity is that virtue which shall remain in heaven; because that is the fruitive virtue: for by mediation of it we are joined to God the chief good in glory. Love is an affection of union unto the chief good, which is the chief object; and according to the degrees of the good which are apprehended, so is the degree of this love; and therefore the infinite good when it is acknowledged, must infinitely ravish. So the Schoolmen, summum bonum, the chief good being clearly seen, doth ravish the will. Therefore when in heaven we shall clearly see God to he the chief good, we cannot choose but infinitely as we are able desire him, and delight in him; for there we shall have as much as we can desire; for it is always present. We are as in the Ocean of goodness; and we have as much as we can take in. Here we see him but confusely as it were to be the chief good: and the interposition of other temporal good things doth hinder our clear sight of him: yet according as we see him here, we love him here: but as the light in heaven shall be cleared, so the love in heaven shall be perfected. Faith which is in the nature of it imperfect (though sufficient for its use) shall sink into Vision. Hope which is also imperfect in the nature (though sufficient for its use) that shall also sink into fruition: those two graces shall not be perfected in heaven, though they be imperfect here; because their imperfection is in nature, not in degree, and therefore their imperfections shall not be made up in heaven, but they shall cease in their acts, which in the kind of them were imperfect and accommodated only for this state here below: but charity which hath alone the capacity of fruition proper to it, that shall be perfected in heaven, which was imperfect here; because the imperfection of it was not in the nature of it, but in the degree. This virtue Theological in the nature of it is dispositive to go into the happiness of the chief good. Here it hath not a full sight of the chief good, but shall have in heaven; then this virtue shall be always at full.  
And therefore he that hath not charity here, which in the flame of it goeth up to God, but with the heat of it warmeth those near it; he shall not have glory: for he hath not that which goes into glory by the perfection of its degrees. He hath not that grace which shall be made glory. Wherefore let not those talk of heaven, which yet have nothing in them towards it. God doth receive into the life of glory immediately upon his love of complacency, which respects his children, as being like him in goodness. He cannot delight in for ever those who have not here some likeness to him; and in what but charity? For faith and hope belong not to God; because they are imperfect in their kind. So than if we will not be charitable, we must be miserable.   

CHAP. VIII.  
WE have spoken last of a virtue which makes more nearly a connexion betwixt obedience to the first and second Table, and that is charity; which hath the wellhead plainly in the first Table, for it is an internal duty, the love of God; yet streameth in the second Table to our Neighbour.  
And this than may conveniently lead us to a little consideration of the point of piety, wherein is the third part of our obedience to God. And here God is the object of the internal and external act of our obedience: for the actions of piety do not only regard him in his command, and in the end of their performance; but also in the object of the matter. And therefore here comes in the godliness in a proper sense, because here the matter respects God immediately.  
For this shall every one that is godly make his prayer unto thee in a time when thou mayst be found, Psal. 32.6.  
This prayer is an act of piety wherein we acknowledge God in his Being, and in his Attributes, Omniscience, Omnipresence, Wisdom, Power, Justice, Goodness, Faithfulness to his promise. He hath given us a commandment and a promise together of it, Psal. 50.15. Call upon me in the time of trouble, and I will hear thee, and thou shalt praise me. This act of religious worship doth properly belong to God: so he saith; Call upon me in the time of trouble, and I will hear thee, and thou shalt praise me; which personalities seem to be exclusive, Call upon me, and I will hear thee, and thou shalt praise me; our commandment is to God; our hearing we have from God himself; our object of praise is God himself. We have no order to pray to Saint or Angel: we have no certainty they do hear us: we have no leave, much less injunction to praise them; because they cannot perform our requests.  
Hereupon the Pontifician is put to distinctions, two or three. First, they do not pray to Saints or Angels, so as that by them the prayers of those on earth should be made known to God; for they deny not that he hears them: but so, that by their merits and prayers those requests should receive accomplishment; as Aquinas distinguisheth in his 2 da. 2dae. 83. q. 4. ar. To which is added another distinction, that the Saints or Angels are not immediate to God, as if they were above Christ: for they confess Christ to be the next Mediator to God: but they are they say, Mediators betwixt us and Christ.  
To which two distinctions one text is sufficient of St. Paul, in 1 Tim. 2.5. There is one God, and one Mediator betwixt God and man, the man Christ Jesus. If they say there are more Mediators; Christ is the only Mediator of Redemption, others of Intercession; the text doth contradict, there is one; as one God; so one Mediator; as is noted: so that there is not one for Redemption, another for Intercession: If they say though there is none betwixt Christ and God, but betwixt us and Christ; it is answered from the text, that there is one betwixt God and us; not betwixt God and Saints, or Angels: so that our prayers are immediately commended to Christ, and by him to God. Estius upon the place here saith, that here is not excluded other Mediators of an imperfect account: But what account shall we make of any other, when in their own confession Christ is a perfect Mediator, and others are imperfect? And what esteem can we make of their intercession, when Christ is acknowledged to be the only Mediator of Redemption?  
For 1. they do not keep this distinction in their practice, but pray to the Saints, as if they were also Mediators by redemption.  
2. If they do perform an office of intercession under Christ, they do it by their merits; as Aquinas before: That they do not intercede thus, appeareth thus;  
1 Because they cannot prove any. merit. 2 If they have any, they have none to spare for others surely. 3 If they have any to spare, they have all from Christ. And if they have so much from Christ as some superfluous, what hinders but that they should be Mediators of Redemption, as well as of Intercession? For Christ intercedeth by the same whereby he did redeem: now he redeemed by his merits; therefore he intercedeth by his merits: therefore by the same proportion that they do intercede for us by their merits, they may also redeem us by their merits; and so they enterfeer in their own distinction. But to leave this discourse.  
This prayer is an act of high worship which belongs to God by Christ: to him we should go in our prayers; and by Christ we should: we have warrant for this.  
And in the frequency of this devotion doth goodness appear, as we take it in the latitude. Goodness strictly hath in it a respect to communication: but yet as it hath some respect to grace, so it also attendeth the means of reception. And if we cannot give well without charity; and cannot have charity but from God; and cannot have it from God but by prayer; then goodness will be exercised in prayer to God, that he would be good to us, in giving us that grace, which most properly doth denominate us good.  
The Heathen could see that we are not good by outward goods; and therefore if one hath a better estate, he is not the better man, but hath the better estate; so if he hath the better horse, he is not the better man, but hath the better horse; if he hath better clothes, he is not the better man yet, but hath the better clothes.  
But neither are we said formally to be good by faith and hope; because the acts of those habits are terminated towards us; but the actions of charity are terminated from us; either to God, or our neighbour for God.  
Why should we not then use this excellent mean of supplication for this excellent quality? How can we do better than in ask that gift from God, whereby we are disposed to do good? Not that we should beg this only; (for it will not go alone) but because unless we beg it of God, we shall not have it; and unless we have it, those that beg of us are like to go without; and we shall do no good in the world. The uncharitable man is the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that conferreth nothing to the public.  
Indeed we have other virtues to solicit the Throne of grace for. There is faith the prime virtue, as being the root of other virtues, which denies any thing in us towards salvation, and layeth hold on Christ and his righteousness. There is hope, the Anchor of the soul, amidst all the storms of afflictions. There is humility, which is in season, when we are in prosperity; there is patience, which is proper, when we are low and in adversity: there is meekness, when we are enraged or provoked. But charity is all, or supposeth all. That which it is not, it doth include. Particularly it supposeth faith. By faith I go out of myself, that I may receive Christ, and happiness by him: but by charity I go out of myself, that I may be wholly Gods, because he hath made Christ mine: and as he giveth me Christ by faith; so I give myself to him and to others for him by charity.  
Therefore if thou wilt the any thing, pray: and if thou wilt pray for any thing, pray for charity; which hath relation to all the world; God, neighbours, Enemies, Infidels; all.  
St. Chrysostom hath a conceit that no temporal thing is to be the object of prayer; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; nothing that belongeth to this life of ours: so much that holy Archbishop was for mortification, so little for the world: and therefore that petition for daily bread they understood of spiritual and Sacramental bread. As if they only had understood and practised that precept of our Saviour, Matth. 6.33. Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you; in way of overplus. But then by this account this grace of charity is most to be desired: for this is it which throws about here and there these temporal things; this is it, without which the poor cannot live. Although the begging poor are not wont to have any virtue: yet they live by a virtue in others, and that is charity. That which is not necessarily connexed with our happiness, we refer to God's infinite wisdom, and so save ourselves the care of it; but that which no man can use ill, (as a principle) that which God worketh in us, and without us; that which is it, whereby we live well, (as he describeth virtue) that we must desire; and that if any other, is charity.  
And for our encouragement, if we request spirituals, we make an argument not to be denied; because they are such; and such as do belong to Evangelical promises; which like election, are absolute; yet not without means; and therefore we must pray for them. In things temporal we may lose our hope: but in things spiritual, we cannot; if we do not lose our hold. So then, let us never give over prayer, let us pray continually, as the Apostle bids us: not as if we ought never to leave off the act of prayer, as some anciently conceived; but never leave off the duty; and continually in regard of seasons and need. And therefore how often we should pray, who can tell? for who can tell how often we shall have occasion? At evening, and in the morning, and at noonday will I pray and make a noise, and he shall hear my voice, Psal. 55.17. In the beginning, and in the middle, and in the end of the day prayer hath its season; for it is the beginning, and progress, and perfection of a Christian; though not ultimately; yet dispositively. For this way he beginneth, he continueth, he is perfected in goodness, because thus he attaineth what God dispenseth. For prayer is directed to God, as Thomas noted, not as to change God's purpose; but to obtain, what he hath by his Providence disposed for us.  
In this good action were all good men conversant! Surely in this some hypocrites are much: but without it was never any which was real. It is not therefore a trial of our goodness, but a necessary condition. It is not a distinctive property, but a certain ingredient. He that useth it may be bad, as the Pharisees were, who prayed long for a pretence, and devoured widows houses: but none that do not use it, can be good. How can we be children without prayer?  
So it is more easy to discern the negative; he is not good, because he doth not pray; then the affirmative; he doth pray, therefore he is good; For the act may be done in hypocrisy: and that is worst of all. Indeed inward acts of duty, or acts of inward duties are good arguments that we are good; as if we love God, fear God, rejoice in God, hope in God: but outward acts are not, as such; as outward; because they may be done extrinsecally for the end. God loveth Adverbs, as he said, because they respect the internal act of the performance, and have relation properly to the form, not the matter of the action.  
Yet let not the hypocrite make thee an Atheist: as if because he doth not pray but for secular ends; therefore thou shouldst not pray at all. Do that which he doth, but do it not as he doth it. Pray better; and pray that he may pray better.   

CHAP. IX.  
HE that knoweth not how to pray, let him go to Sea, as it is said: The Mariners with Jonah, when they were in a storm, cried every one to his God, if any could help them. But we need not go to Sea for need of prayers, we have so much necessity of them on the land. We have rocks, and sands, and tumults, and waves, and Freebooters, and storms without being at Sea. But we had need go to Sea to have water enough to mourn.  
Next to prayers therefore we speak for tears; for indeed we should speak to God in prayer for tears. Nay we should not speak for them without them, that it might be seen what we speak for; unless we should have so many tears, as for them we could not speak.  
Tears with prayers do excellently; they make our prayers more fluent, and our voice more liquid, and more acceptable to heaven. The very Heathen gave his good word of mourning men, that they are good men.  
God gave us tears only for sin, saith the Father homiletically, St. Chrysostom: yet we may also with them lament the sad conditions of others.  
Surely that which we should mainly spend these superfluities upon, is the superfluity of naughtiness (which is not to be understood distinctively of some sins, but affirmatively of all:) but yet we may weep for the evil of punishment upon others. Otherwise we are not so good as Hogs, which will bemoan the cries of their fellows.  
Even Christ wept passionately over Jerusalem upon this consideration. He that was to shed blood for them, began first in tears. He turned afterward this water into wine for them: but he also did weep, as for their sins, so for their miseries.  
David did mourn for the sins of others, not exclusively to their sufferings, had they been in them, Psal. 119.136. And Jeremy did mourn for the sufferings of the Jews, not exclusively to their sins, Jer. 9.1.  
And therefore we use the liberty, or not the liberty, but the duty of bewailing the stain of our people, which have been cut off by the civil and cruel sword. Take which side we will; we are on an Isthmus, betwixt two Seas of lamentations. I hope no good body will interdict us water of sorrow for those who fell on either side, as we take side very improperly: for the right cause hath no sides: but sides are declensions from the right way. Sides have been in some men's way much; but they are out of the High way. Those who were by some false Prophets misled by plausible pretences unto an offence, have more cause to be sorrowed for; as having the advantage of piety; that good intentions without malice should be abused without a cause. And those that fell in a good cause deserve double affectionateness of mourning, because they fell and the cause with them into disgrace for want of prosperity.  
It is very strange to prove the cause after the victory; and not to know what we fight for, until we have done. And it will undo all the Diptycks to make virtue always fortunate. Yet nothing is more deplorable than afflicted virtue, unless it be triumphing wickedness; which draws God into danger (in the opinion of the World) either of appoving evil, or not approving good.  
We understand nothing of heaven or earth, if we think we cannot have a blessing derived to us from God, unless it be lapped up in a temporal success. But that the world should think so, and those who would be accounted God's eldest children, this is, if any other, a lamentation.  
Shall we conclude the way we go is good, because we find a bag of gold in it? And shall we conclude that the way is naught, because we find a cross in it? This indeed was the case betwixt Job and his friends, they would persuade him that he was wicked, because he was forsaken, as they thought, of God. Because he was persecuted of the Devil and his friends, therefore also he must be persecuted of God too. Alas! they understood not, nor Job neither well, (which was the negative cause of his trouble) that there is a sort of afflictions, which belong to trial, and are as the sufferings of martyrdom, neither punishments, nor yet also properly chastisements: Had they been chastisements, the person morally had been safe: but since they were trials, the person was more glorious, to have the honour of the combat laid upon him.  
To say no more to this point; as for them who measure the cause and their goodness by the event, how ticklish a ground do they stand upon? If they stand, they tremble: if they fall, they perish by their own argument. Some have been already ashamed of this argument: and if things succeed not always to others, what will they think? and what shall we do then for them? Will they give us leave then to mourn? The prosperity of the wicked is sad to envy: but indeed it is more sad to virtue; because he hath it by sin, and a curse, which will soon make it a miserable bargain.  
If they could tie God to them, as the Heathens did their gods, they might be more confident: or if they could draw him down, and he not draw them up; they might raise up their crests: but he knoweth their day is coming. And when the mighty Lord will, he draws them up to him in faith and obedience, and heavenliness; that they may look for signs of God's favour from his right hand in spiritual things, not from his left hand in temporals.  
But I have hitherto kept no order in grief. We have so many objects which call for sorrow, and so importunately, that we are confounded in perplexities, and know not whereupon to begin our first fruits of tears.  
And yet (O blessed Saviour) the first fruits do belong of due to thee, who hast redeemed the world by more than tears, even blood. Thou who camest into the world to expiate our sins with the price of thy blood, mayst justly require that they should cost us tears also, lest they should not seem to go out, as they came in too much, by our eyes. Thou that badest the daughters of Jerulem to weep not for thee, but for themselves and their children, Luk. 23.28. didst therein show rather thy ingenuity then their duty. As, if thou shouldst bid us sit at thy Table, in receiving the Communion, (which yet thou hast not done) it would be rusticity in us not to interpret thy courtesy by our reverence of thy Divinity?  
We have read of one that came laughing into the world, but was not happy in it. Yet if there were any born without tears; surely there was none born again without tears.  
And we have reason to weep, because Christ was born for us who deserved to die. We should die before we sin, although we sinned in our first Parents before we were born; and he lived that he might die, that we might live and not die eternally. He had a better life before he was born: and should he live such a life for us? And if you say, that we have reason to rejoice that he was born for us: that is true too. And yet we have cause of sorrow, that upon our occasion he thus humbled himself to be man for man. We may weep for joy, and his sorrow.  
And can we tell how to avoid a lamentation for his bitter passion and death with such pain and shame? Shall the Sun be darkened; and we not in mourning? Shall the rocks be rend, and not our garments? Shall the graves be opened; and our hearts shut? Shall the Earth shake; and we not moved? the vail of the Templerent; and we remain undisturbed?  
O Christian! he shed blood; thou shedst tears: Compare now blood and tears, Christ and thee. And what disproportion! And yet how much greater disproportion, if thou dost not shed tears! What have we to do here now in this valley of tears but to weep? Open the floodgates; and let them pour out. That sour Apple which was eaten by us in Paradise may make our eyes water, that we are foolishly fallen into such a necessity, that the Son of God must mediate a peace with his life and death.  
But why should we mourn for our sins, since they are pardoned, Yes; Oh more. Weep for thy sins because they are committed: but weep for them more, because they are pardoned. This love, this mercy, is an argument which enters into the soul; and makes it go, as it were, through fire and water; inflames it and melts it into ingenuous sorrow, which is more abundant for such a pardon after such provocations. Nothing is, in effect, so coactive, as love; nor formally less, because it makes us so willing. The love of Christ constraineth us, as the Apostle speaks. I am ashamed to be so often pardoned, as he he said to a gracious Prince, whom he had been disloyal often to; as if in abhorrence of his iniquities he would have a punishment, as being more able to bear it, than the weight of the courtesy, clemency.  
O my Saviour, since thou hast been pleased to wish my soul in thy blood, let me also wash it in my tears; not to make it whiter, but because it hath been so foul: not to add to thy righteousness (for what can be added to that which is infinite by me who am nothing?) but to do justice upon myself for all my sins, which have put thee to all this trouble for me.  
But how soon shall we want water for the bewailing of one sin? How little shall we then have for all, and so great as a Christian makes them, had they no other aggravation. O my God, it is easier for thee to pardon my sins, then for me to number them: and therefore how shall I be able to sprinkle the remembrance of all my sins with a little water of repentance? And since my sins are in number, as the hairs of my head; how will there be drops enough of my eyes, that I may have but a drop for every sin? And since they are in number as the sands by the Sea; should not I have a Sea of this salt-water for my sins?  
O make my sorrow more, that I may have more joy; for now, in this condition of sinners, there is left us no joy but after sorrow, or out of it. Let me never be dry, lest I burn; specially let this humour more abound, when we have for it the good seasons of the Church to move them; or when we have too much opportunity of our own bad practices, to deserve them. But let me on one day of the year not be without good store of this affliction. And what day can that be but on the Passion day? Let me think upon Christ then, and if I think upon him then (as can I but think upon him?) let me think upon him passionately, lest I be not a Christian any day of the year, because not then.  
Blessed Saviour, who didst bid thy servant St. Peter to come to thee upon the water, help me to come to thee upon this water of repentance: and stretch out thy hand lest I sink; yea also since my tears are not clean, but have earth and filth in them, and therefore they need tears, and those tears other tears, and so to infinity; therefore do thou wash even my tears also in the pure fountain of thy most precious blood; lest I go into such sorrow as should be, because my sorrow is not such as it should be. And for as much as I have no tears to spare for the world; let me and my enemies have no more sorrow then in a virtue. And if they have none; let me have the more, until I may be like them without a fault.  
We have not yet therefore done our wet work. We are not yet over the water: for Jerusalem, our Jerusalem is in the suds. After we have lamented our spiritual condition, that we are no better, we have great occasion to lament the public, that it is so bad; undone with wars; rend in pieces with schisms; overgrown with heresies; groaning under its burden of error and sin; and trembling under the decay of its foundations.  
The chief Butler of Pharaoh forgot his engagement and josoph: but we should not forget the afflictions of Joseph: we should, as we may speak, broach a new vessel of tears for him. Nehemiah the King's Cupbearer had more affection to jerusalem, and gave the King a good account of his sad countenance in the 2. chap. 2, 3. verses. He, good man, was as ready to fill God's bottles with tears, as the King's cup with wine; that God might pour out a blessing upon Jerusalem. Open thy mouth wide, and I will fill it, Psal. 81.10. Indeed we are like narrow mouthed vessels; we can take in but as by drops: and we can let out also but by drops: if we could open our eyes, and fill up the measure of tears; or rather had we no measure; we should have more of God's mercies.  
See if there were ever sorrow like unto this in the land of our nativity: we are an Island without; but within we should be as it were all Sea in sorrow for the most desperate breaches which ever Satan imagined, and man made. We had a Kingdom as great as those who had more compass. In those things which are not great by bulk, the goodness is the greatness, as his rule is: And this Nation was great by some kinds of goodness, not by quantity. Had it been but of indifferent credit and name, it had not been envied: had it not been envied, it had miss these calamities. When Excellency goes before, Envy is like to go behind to trip up the heels. Sin hath deserved it: but envy, and covetousness of our own hath done it, undone it.  
If ever laughter was madness, as the wise man saith, then certainly now, when we seem all to have lost our reason.  
After the body of the Nation had lost so much blood, then to take off the Head, what is it? when ever so done? by whom? Can it be said to be done by two, whereof one would be next to Christ, the other to Jesus? One would have it to be done, according to their principle; the other, in form of justice, according to their hypocrisy. Where lived he who wished all had but one neck, that he might be but once cruel? And when but then did all lie under one head? Head of the Church, and of the Commonwealth could not stand together. The head is taken from our Master; so than our Master is taken from our head; and as he said, We are rather without a Master, then in liberty; unless to weep; if even this. Was not the punishment ours? for we were beheaded? And what is left in the body, but a few equivocal spirits? The breath of our nostrils is taken away, and how then do we live?  
It is necessary, said he, to put unity before all multitude: but we have preferred a multitude; and when many are put before one, what do they stand for: Surely we are in a vertiginous disposition; and our feet are where our head was; and we think we are in England, when we are out of the Kingdom. Beelzebub hath now found out, being the Prince of flies, such flies, as the Roman Eagle will catch. And he hath found out a way to gratify the Italian with such servants as will make their own liveries with home-made cloth. I would the servant of servants had that foot in the grave which was wont to be kissed: but I am afraid he hath set that foot on our ground. Indeed we seem to drive him out, as some do drive out beasts out of the corn, when they drive them more in, and they cry him down, as those who mingle with the Hue, that they may not be discovered.  
But this object seems to exceed our faculty; and we cannot almost think of it without sinking by the weight of it into sorrow without a bottom, and without hope. For those that are dead, we sorrow not without hope, in obedience to the precept, 1 Thes. 4.13. for they shall have a glorious Resurrection: but for them who are living, we sorrow without hope; for there is little hope of a resurrection from this condition, unless we hope in him that quickeneth the dead, and maketh those things which are not as though they were.  
We have in ourselves the sentence of death, as the Apostle there, in another sense. In ourselves what have we to make us think that we are not condemned to utter ruin, when we think of all our enemies, and all our sins, which are yet whole in us? What is there to be broken so soon as our hearts? And what is there which is not broken, but our hearts? What vengeance may that Nation look for, which by unamendment, yea greater iniquities requireth more punishment? or if it be spared, without contrition, even that may be the greatest punishment. Nolo hanc misericordiam Domine, said the devout man; Lord, let me have none of that mercy. And therefore all the comfort is, that we are yet punished, that all the dose of the purge is not yet taken.  
There is no doubt but we are weary of our punishments: but we should be more weary of our sins; and until we be more weary of our sins, it is a favour not to be eased of our strokes and burden of adversities. We should have been weary of our sins before the rod came: but I would we were weary of them now. If any of our sins be not now committed, are they yet mortified? It may be some of them do not come abroad in the exercise: but they keep close at home in the mind. And that which locks them in, is security.  
We are like men in sleep upon the top of a mast, when the winds blow, and the waves roar, and the Ship reels on this side, and on that side, and the Pilot thrown over, and yet every one scuffling for the goods; and every one will handle the rudder. And yet we are fools and enemies, if we do not like this condition. How much do we suffer, because we will not be deceived!  
Have we not cause to mourn for these things? have we not cause to mourn that we cannot mourn, as we should? have we not cause to mourn that we cannot mourn, that we cannot mourn; and so make our mournings infiinte?  
What can we think of in the land, which will keep us from bleeding to death in tears, had we so serious apprehensions of things as their nature and circumstances do require? Or if we had not matter enough within our own Territories for grief, we might enlarge ourselves, and expatiate into the whole world. For every Christian is Ecumenical; and hath a care of the whole world; and if he be right, he doth grieve, that the world hath so much work of repentance to do, and yet hath so little time: and that there are so many contrefait Christians, who, if they mend not, must go soon from the white Devil to the black. And what is there yet more deserving to be washed with this briny water then this, that when sins and errors do so much every where abound, yet that those who think themselves to be the Favourites of Heaven, should vaunt that these are glorious times, because they have their humours and the interess?  
What? shall the Heathen State-Historian say, that nothing is to be expected to be prosperous which is not ingenuous; and shall we do any thing for our advantage; and if we attain it, make use of this argument? but mark the issue. Will it not be bitterness in the end? That and thou cannot prosper together.  
Do we not look to have our Master Christ to rend off our liveries, and to scourge us for all our enormities? Blessed Saviour, is not this abusing of thee by our sins more grievous to thee then thy suffering upon the Cross? for that passion was for our redemption; but this doth more abuse thy patience. That was done by soldiers; These things therefore the soldiers did, as it is said: but this is done by those who are of thy household, in Profession, Christians. If these be real Christians, who are not? Let us either have other names, or lives. And let us not say, We shall have peace though we walk after the stubbornness of our own hearts: if we do, the wrath of the Lord shall smoak against that man; he will not be merciful to him: but, all the curses of the book shall light upon him, and God shall put out his name from under heaven, Deut. 29.20.  
How many have been cut off from the earth and from under heaven; and for what? Need we any mourning women to move dolour, when we have so many widows, that cannot be hired from it? Is not this doleful, that as in a mist we have killed one another, to please our adversaries, and yet shall not have the courtesy to be last destroyed, but first? We have found them horses; and they have found riders, who have ridden us, and spurred us, and blooded us on both sides. Even like to the Horse in the Poet's Apologue, which, when the Stag was too hard for him with the horns, desired a Man to take his back and drive the Stag out of the pasture; and when that was done; the man would not leave his back: so we have desired others to ease us of oppression, as we conceived; and when that was done, we are yet ridden; and have such upon our backs as will not let us groan.  
Marry wept, because they had taken away her Lord, and she knew not where they had laid him, St. Joh. 20.13. And may not we be sorry that they have taken away Religion, and we know not where they will lay it? Is it not doleful that Religion should go on one side, and on the other side; and that he who should endeavour to set it right, should be reckoned an enemy on both sides? Or can we without heaviness consider, that since betwixt no religion and that which is irregular there should be so little, and yet none should pass for religious people, but those who are irregular? Is it not worth a tear to see that no reformation will please the people, but that which takes away the subject thereof; and that this must be done hand over head? Will our eyes be dry, when we have a mind to observe how many wise men we have had in our Nation, and yet we should be such fools as not to see when we are well, nor yet neither when we are ill? So true is that of Tertullian in his Apology. Caecitatis duae species facilè concurrunt: two sorts of blindeness do easily concur; that those who do not see that which is, seem yet to see what is not: and also when men seem to see what is not, they do not see what is. Before they would see nothing right, but all amiss; and therefore they will not see now, or will not acknowledge what is amiss.  
I am weary of this sad work, and yet we have need of a fresh supply of lamentations for the perplexities of weaker Christians, who are pulled out of the way on this hand and on that, and do not know where to set a sure foot in actions of the Church, or actions Civil. For the Masters of each faction are very careful to persuade the people, that each way is that which the people should have God's blessing in. And whereas the Heathen Poets feigned several gods to be favourable to several Nations: we have the boldness to make the one true God to be favourable to divers ways. As the Apostle said, Is Christ divided? is God divided? Both sorts stand for the Kingdom of Christ; and enemies to one another upon that account; because they put Christ his mark upon their commodities.  
To say no more in this kind; The Church of England hath nourished them up unto so much piety, as that now they are too good for their Mother. It hath bred them: and now they cast her off; and are ready to give testimonies of their own, if the Church of Rome needed them, that there is no such thing now as the Church of England. What sport do our adversaries make of this, that they have ordered our hands to sacrifice to their Moloch? And that they have beguiled us to make us guilty of their errors and their evil practices, that we may no more speak against them, lest we speak against ourselves? So they have made us their fools, to laugh at us: and yet (which is the greatest folly) we must laugh too; or else we are looked upon as those who are disaffected; ill affected. O tyranny over the minds of men! which, he that likes it, doth very well deserve. And when liberty, which is promised, cometh, his fault and his punishment should be together, to be a servant of corruption. And if he be of the Clergy, he should be served right, if he were degraded, for his degradation of it.   

CHAP. X.  
THere is another act of piety, which is indeed outward, and that is hearing of the Word of God. And this would be better done after repentance; and also repentance would be better, if it did follow it. And yet also, if we did go to Church with more broken hearts, we might return with more comfort. Had we gone under any contrition before, the Word of God had had less to do upon us, and we should the sooner have been fitted and squared for our spiritual building. But how little of that which is spiritual do we spiritually?  
We are up head and ears in Religion, as we may say; in talking of religion, and in hearing; and yet we have none within. We have no more than is in hypocrisy. And how much hath hypocrisy; when that which hath light and no heat, shall have for the convenient punishment in hell heat without light. Alas! too much have we got Religion by the end; but yet have no principle. If all godliness be in the going to Church, and sitting there, we have all. If none be in them who have none but there, or in other outward profession, we have as little as any. Even as it was in Ezekiel's time, 33.31. For they come unto thee as the people cometh, and they sit before thee as my people sitteth, and hear thy words, but will not do them; for with their mouth they make shows, but their heart goeth after their covetousness. Take them in the Church, how brave Christians? Take them in their shops how false? Naught in both, because not good in both: Hypocrites in their piety; because not true in their deal. We cannot know by their following Sermons, whom we shall not be cozened by in their trade.  
Nevertheless, what hath the Ordinance of God deserved, that we should not love it, because some abuse it? Wilt not thou serve God in his Ordinance, because some make God and it to serve their turns? Take not tech at the duty, because some do the matter of it only in show. It is as if thou shouldst not work in thy calling, out of obedience to God, because some work in it for covetousness. Or as if thou shouldst not eat for the strengthening of thy body for God's service, because others eat to make them able for the commission of sin. Since some do this action so ill, it becometh thee to do the same better, that God may have honour if not by all persons, yet in all his Ordinances.  
Here would come in some questions about hearing: three at least; how; when; whom: whereof might be much said, if this paper were intended for discourse. Therefore in three words to them.  
1. How; This our Saviour gave warning of, Take heed how ye hear, Luk. 8.18. St. Mark. 4.24. Take heed what you hear. The thing is to be regarded in the manner. Therefore God loves Adverbs, which connotate the act, but express the manner: from whence the denomination rather cometh, because the manner doth proceed from the disposition of the mind; the act outward may be for outward ends: The manner of hearing hath relation to the Word, to the Soul, and to God. To the Word; and it is to be heard in love to it. To the Soul; and it is to be heard with a desire of profit. To God three ways; as ordaining it to be mean of spiritual good. 2. To God as speaking by man. 3. To God as blessing it. As he ordaineth it; so we ought to have a great regard of it. He that rejecteth Ordinances, doth contemn God, and doth contrary to what he should pray for, that the Name of God may be hallowed. Then he must respect God, as blessing it; therefore he must use prayer to him, that he would vouchsafe his grace, so as the Word may come into the heart; and the Word may be turned by practice into work. But also he must attend God, as speaking by the Minister: for else he attendeth but to the word of man. For the authority of the institution makes it not to be the Word of God; because that authority may be impressed upon other Ordinances: but that which maketh it to be the Word of God, is because God speaketh by man; and so the Thessalonians were commended by St. Paul, that they received the Word, not as the word of man, but as it is indeed the Word of God, 1 Epistle, 2.13. And this makes it distinctively God's house, because God speaketh there. The Commission which he hath given to men to speak there, maketh it to be an Ordinance of God that Ministers should preach there; but it is his speaking by them, which maketh it as the Word of God, which is spoken; so the place the House of God, where it is spoken: The Ordinance of God is upon Judicature also; and yet the place is not called the House of God. It is called the King's Court, because he speaketh there: it is not called God's Court; because he doth not speak immediately there, as he doth in the Church by the Minister.  
And if this were duly regarded that God speaketh in the Church, this would remedy a great many enormities; namely, irreverence in the place and service. Is any one covered in heaven? This would cure the itching ear; the curious eye; the wandering thought; the critical censure; and the defects of the soul, which by it are either to be corrected, if peccant; or supplied, if wanting.  
The daintiness of these times will not endure to hear some Ministers: which by way of interpretation is as much as if they went to hear men. If they go to hear God, they will mind his word by any messenger, any Ambassador; for he represents his Master. If the Ambassador be mean, we show the more respect to him that sent him. The ground of what we say, is in the Word of Christ who is God. We have it in Luk. 10.16. He that heareth you, heareth me. He spoke it of the seventy, whom he sent out by couples, by two. I pray God we have one left. And he saith to them all distributively, He that heareth you, heareth me; not he that heareth such a pair, or such a pair, or one of the two; but of every couple, and of every one, He that heareth you, heareth me. But some we are not for; No? Is there any difference in God? He that hath a mind only to some man, hath no heart to God.  
Was that less than a blasphemy in him of Geneva, who being extremely devoted to Calvin, said, If Paul and Calvin were to preach at the same time, he would leave Paul to hear Calvin? For he did not only prefer Calvin to St. Paul; but in a manner he did prefer Calvin before God; as if he would not hear God, unless he would speak by Calvin? Unless he would send by the hand of Calvin, he would not receive his message. This is no other than most errand peevishness, to give audience to none but those who are directed how to please us.  
This bad humour is to be discussed; for it is like to breed. Nay I speak too late; it hath bred schisms and heresies. Had we good stomaches, or any respect to the Founder, we would not nauscate good meat, which God sendeth us, because it is not served up in our fashion, or be not dressed in our way, and to our . And must God speak in an affected tone; or else we will not be affected? If thou dost not like the Minister; what, not God neither? Thus thou despisest him who might prove, under God, thy spiritual Father. And somewhat to this purpose hath been told me by a party, who, when one came up into the Pulpit that seemed not to be able to speak any thing to the purpose, despised him at heart: but before he had done, she had done despising him; and afterwards highly esteemed him.  
Take heed lest this luxury of the ear cost thee not a remedy by Fasting: and that the Gospel be not removed, because we do not like it but by whom we like; and lest we be not worthily punished by those who cannot long please us, for our disrespect to those Ministers, who had much worth, but none of our irregular opinions.  
Therefore, if thou findest a Minister, do not stand upon the circumstance of person, or parts, or texts or expressions: but be ready to hear what the Lord will speak by him He that hath a desire to choose his Ambassador, is to be suspected that he hath a mind to choose the message too. Take heed, unless thou canst choose, whether thou wouldst be saved.  
But when must we hear? when others may preach; in season, out of season; Be instant, or insist in it, or urge the word in season, out of season, 2 Tim. 4.2. which, by some, is to be understood proverbially, that he should never give over this work: or may be understood disjunctively, as Isid. Clarius notes; namely thus, in season, if it may be; if not for such a business, out of season. To be sure, the command intends frequency of Preaching; and consequently frequency of hearing.  
And yet diligence in men's outward calling is to be considered, as such a duty; that if we be not able conveniently to be at Church on the week day in regard of trade and family, we may conclude it not fit to leave the particular calling upon that account. And the reason is, because, if the fourth Commandment be moral, (as they account it) we are under a Commandment of working six days: but we are not under a Commandment of hearing so often as there be a Sermon on the week day; and therefore that which is negative, cannot prejudice that which is positive. And if there were a command for it, yet it were reducible unto a ceremonial law, which gives way to morals, in a competition; according to the rule, I will have mercy and not sacrifice. And therefore even upon the Sabbath, as our Saviour said, it was lawful to do good, to heal; and so to show mercy. And we doubt it not to be a duty, even in time of public Service, to leave the Church, to quench a fire, or to be helpful to any in a necessity. If thou be'st therefore a Christian, as thou wouldst be reckoned by the love of the Word, remember to provide for thy family, lest thou deny the faith, and be worse than an Infidel.  
To the third question somewhat is to be said, besides what hath been said. We touched formerly the duty of hearing Ministers, as they were compared with Ministers. And we thought it not arbitrary to us, whether we will hear those which are appointed to us, although they are not so excellent as others: but now we compare Ministers with those who are by a very long prescription (even from Ignatius' time) called Laiques, or Laymen: and the question is, whether we should hear Laymen preaching.  
This is a question of the season: but this is not necessary for me to determine. It is enough here, that it is no question whether we should hear Ministers, I think also by their own confession: then if others were wise to make sure of their duty, they would hear Ministers, and not them; because there is no doubt of the one, but there is as great doubt of the other; or, if you will, let it be out of doubt; in the negative.  
State the case, and take it. That it is no act of piety for any of the people to hear them, is plain upon their own principles, at least most of them who are most sober: because they say they do not preach authoritatively; and if not authoritatively, than not by any command. If not by any command, than it is no act of piety for them to preach: or if it be an act of piety without any command, than it is a will-worship, which they so much impute to the Church of England. But then the question will be, whether it be lawful to hear them. This may be also resolved by their own axioms; for if they say that nothing is to be done in the Worship of God (which is their supposition against the Ceremonies) without his command, than this also is not to be done upon the same reason; because they are not commanded it, but they do it as an action of a free spirit; and not of supererogation, but perfection.  
This is but a perstriction of the irregular practice of those who undertake to preach before they know the text; and therefore are not like to understand what they say of what. Our Saviour in the Revel. 1.8. calleth himself the Alpha and Omega. Is it fit that those should preach the Gospel, who have not once read the Alphabet? and know not one letter of Greek, from the first to the last? If they preach by the Spirit, then let them speak languages as the Apostles, by the Spirit; and if they prophesy by the Spirit, let them pretend revelation, not gifts. If he pretends revelation; let him go to those who do not acknowledge the Scripture, and confirm the truth of his revelation by miracles.  
To be short; he whom thou goest to hear, being not a Mìnister, is either ignorant, or not. If he be ignorant; why dost thou hear him? If he be not ignorant, but speaks as a Clerk; suspect him not to be a private man that follows Christ; but a private one that followeth Jesus. Such come up under the expectation of Laymen to undermine the Ministry and the Church. This the people will not see, lest they should see their infelicity at the best of being helpers hereunto. Lest they should seem to have been deceived, they will be deceived further. So at the end, we may fear the accomplishment of that former saying, If ever Popery comes into England, the Puritan will bring it in.  
If any one on the behalf of the gifted brethren, will make a scruple of the authority of those to be Ministers who are bred Scholars and in orders: it will give occasion to make use of such a kind of answer, as our Saviour did make, when he was asked, by what authority he did those things, Mat. 21.25. He returns them a question: The Baptism of John was it from heaven, or of men? and they debated amongst themselves, saying, If we shall say from heaven, he will say unto us, Why do ye not then believe him? if we shall say from men, we fear the multitude, for all hold John for a Prophet. So let me ask the people; The Preaching of these private men, is it from heaven, or of men? If of men, why do you hear them? if from heaven, where is their Commission? and why do they not baptise? so John did, and so the Apostles who were sent by Christ, in the end of St. Matthew. And as for the Preaching of those who are Scholars ordained; is it from heaven, or of men? If from men, why do you hear them at all; for it is no Ordinance? if from heaven; why do you hear any other? Hear Christ, He that heareth you, heaveth me. You; whom he had sent, which excludes those whom he had not sent: that which he said to them, he did not say to all: for why then said he it to them after he had called them and sent them? So St. Paul, How shall they preach except they be sent? Rom. 10.15.  
Hear then: but whom? not those who are not Ministers; because they are not such. Reject none that are Ministers, because they are such. And in the hearing remember to be a Christian, not a Critic. If thou goest to Church to carp at what is said, thou art not a doer of what is said, but a Judge, as we may allude to that of St. james 4.11. Thou dost not resort to God's house to find faults in the Minister, but how to mend the faults which are in thee. Discern betwixt him in his own person, and in his representation.  
Think not meanly of him who is sent to thee from God with such good news of the Gospel, as if thou be'st obedient in faith and practice, thou mayst be saved. Who ever refused an Ambassador because he did not speak in his phrase? The Greeks indeed when they were at a need, rejected once a fair proffer of a great lo an, because he that proffered it was out in an accent only: but wilt thou forsake the tender of reconciliation, because it is not made in thy tone, or according to thy wild humour; wherein thou wouldst be pleased without profit? And before the Sermon do thou pray for the Minister and thyself, that he may be assisted in the overcoming of thy lusts; which victory will be most thine. Consider that no man goeth to the House of God in vain. Every time we go, we go for ever. Think whom thou art to meet. And give not, by thy unprofitable hearing, occasion to God to show thee the mercy of his Ordinance, when he hath taken it away. Prevent the loss of that blessing by the use. And prise it as if the Market were shutting up. And if thou wouldst thrive by this spiritual nourishment, digest it into thy soul by heat of meditation.   

CHAP. XI.  
MEditation is, in general, of great use. And we should first meditate of the use of it. There be three things, as is observed, which make a good Scholar; reading, conference, meditation. Reading (parts being supposed) makes a full scholar. Conference, a ready scholar. Meditation makes a deep scholar. So also in some proportion, Meditation makes a good and solid Christian; Reading makes him know what is the letter of Gods will. Conference with others may help him to know the sense of it distinctly, and to apply it to cases. Meditation works all into the mind, and roots it in for use.  
Meditation at large hath many objects. It may have reference to God in his Essence: but this exceeds the mind of man. In an Infinite being there is nothing to terminate the Intellect; because it is infinite. It may have reference to God; as One singular Essènce is communicated to three Persons, the Father, the Son, the holy Ghost. But this doth more swallow up our contemplation, because it doth more transcend reason. For if the principles of reason, which are not negative to the being of a God, should also clearly extend to the discerning of one exclusively; they would be more puzzled at this, how that one Divine Essence should be communicated to three, and yet there should be but one. And therefore saith the Father, When I think upon one, there comes into my mind three: and when I think upon three, there comes into my mind one. And therefore this mystery is rather to be admired then meditated: because the conceits thereof, such as we can make, are not to be expatiated, but squared and fixed according to such apprehensions thereof as we have in Scripture.  
But meditate we may and aught of God in regard of his effects; in Nature, and in Providence. For his effects in Nature do give us occasion to praise his excellent Attributes; his wisdom in the beauty of them; his power in the greatness of them; his goodness in the usefulness of them, as St. Basil meditated in his Book upon the six days work. And reasonably is it thought that one of the chief ends of the Institution of the seventh Day to the Jew for a Sabbath, was this, that man might be at leisure that day to reflect upon the creation, and to give God the honour thereof; of all; great, and also of those which are not great, in quantity: for God is magnus in minimïs, as he said, great in that which is least.  
And we have cause to meditate of him in his providence towards that which he hath created, and doth sustain every moment by the word of his power; His Providence is either towards good or evil; namely, the good or evil of condition. By the former he engageth us to obedience; by the latter to repentance: And this affliction we have need of. It is St. Peter's expression in his 1. Epistle, 1.6. Though now (if need be) you are afflicted with divers trials. It is as necessary to us as our daily food: nay more. We may live for ever without that food: but it may be we should not live for ever without this adversity.  
This is a meditation of the season, because we are now so full of punishment; and surely we have the more, and are like to have the more, because we have not thought, as we should have done, of this: as in jeremies' time the jews, so we now, jer. 8.6. No man spoke aught; no man repent him of his wickedness, saying, What have I done? Every one turned to their own race, as the horse rusheth into the battle. How many have how much complained that they are undone, undone! but how few have at all complained of what they have done! We would have our Father's blessing, but will not be brought upon our knees. And we would have the rod removed before it be kissed. Not that we ought to approve what man hath done; but what God hath done; to quicken us in our obedience to him. Therefore it is well said, That which man doth foolishly, God doth wisely. We should submit in patience, to his correction; but we are to follow his will revealed, in our obedience. By dispensations of providence he affordeth us trials, whereby we are proved, whether, when a cross lies in the way of duty, we will leave the plain way, that we may decline the cross. Oh that we had as great a disaffection to sinning, as to suffering! And yet which is more evil, or indeed which is evil, but that of fault? Oh that that which first moved God to punish, were first removed! Oh that sin could not be done, because it should not!  
Such meditations we might go further in, were there not four other things, which, because they are last (quatuor novissima, as they are called) should be first thought upon, heaven, hell, death, judgement. Canst thou believe there is an heaven, and not think upon it? Canst thou look up to Heaven; and not consider the place of happiness? Is thy treasure there, and not thy heart? Or is thy heart there, and not thy thoughts? or are thy thoughts there; and yet inordinately upon the world? Impossible. Why should we not have a desire of as many thoughts of heaven, as there are stars; and every thought greater than these sublunaries?  
Christian, where is thy mind? Is not heaven worthy of thy contemplations? whither doth thy uncorrected fancy gad and ramble amidst the variety of these temporal unsatisfactions? Call them back, and bid them home. Thou hast surely nothing better than heaven to reserve thy mind, and thoughts and affections for. Nothing more natural to thy soul; more proper to thy capacity. Nothing but this is homogeneous to thy end, and thy perfection. If the rest and centre of our desires be not above, man was made in vain.  
And whatsoever is necessarily connexed with thy end, thou dost naturally desire in order thereunto; for, where one is for one, there is but one; as the rule is. And what can be more influxive, nay  into thy happiness, than the sight of God, with such enjoyment, as cannot be expressed here, since it cannot be comprehended there, as it is, but as we are able. There is no more to be said of it; because never enough. Here, on earth, how much pleasure is there in the converse, though short, with one real Christian? There God; there our Head Christ; there the Holy Ghost; there Angels confirmed; there Saints glorified: and for ever.  
Or, if it be nothing desirable to be positively happy; is it any boot to thee to be certainly miserable?  
Sink and fix thy meditations a while then upon the valley of lamentations, which is below, this valley of tears; where there is sorrow and mourning to no end, without end.  
No man can desire to be miserable, because it is contrary to his will. And if any could be so fond as to wish it, it would be upon a fancy of pleasing himself in a wild conceit of happiness by that which is misery. Whether it be better not to have been then to be in misery, is made a question: but to be sure, to be in misery is not far from not being; because every one that is would not be miserable. And what misery is that like to be which is by God prepared for those who would not let him have the honour to save them by his mercy? What vexation is like to come upon those who had a Commandment to be happy and would not? Let not Satan or the world by thy flesh delude thee with a seeming felicity and short; that thou mightest lose a real felicity and everlasting. And take up the Bible, and read and see if there be not in perpetual torments sufficient to fright thee out of that lethargy, wherein thou dost forget thyself more than he that forgot his own name. Advance some sober apprehensions of that endless calamity, before thou art in it, and imagine whether the remembrance of all thy irregular pleasures will, in hell, make any abatement; or will not rather make a reinforcement of sense and loss. If thou couldst live without the blissful enjoyment of God, and that incomparable superilluxion of those quintessential joys, which he hath designed in himself for those who are his children of adoption; yet canst thou live in unquenchable flames? and canst thou conflict with everlasting vengeance?  
Bethink then thyself while thou art on this side of that calamity, and every step thou takest in thy natural life, make a thought of esciping the wrath of God, and recovering of his favour; which thou art made capable of by Christ. How often hast thou been warned to flee from this wrath to come? Take good counsel in time.  
For how little a time is gone before we are gone! Therefore also thirdly set apart some moments (upon which depends Eternity) to remind thee in what a readiness thou art in to die, before thou art ready for it. Snapped we are on a sudden how many? And who hath exempted thee from the number of this possibility?  
Let death then enter into thy thoughts, before it enter into thy body. If thou wilt ever be wise; now. For every minute of neglect doth set off so much of the account of thy wisdom; which is not be valued by a possible deferring of the ruin, but by a constant preparation against it, in omnem eventum; whatsoever happens. We may soon be at our home in misery, before we think of it, if we do not think of it. Our natural principles of body are in the dust: and how far then have we thither? How presently may we come into our inheritance of earth; which no body can hinder us of? And man returns to [his] earth, as Psal. 146.4. such earth, as the word is, as Adam was made of; and such earth as Adam conveyed to us by his lapse. He hath no earth so proper to him as this: This he came of; this he comes to. Dust to dust is own to own. This is entailed to us by our Forefather; and this Entail cannot be cut off.  
Some do not live any longer than to be born; and no time betwixt that which was present and past. Yea, some come dead into the world; stil-born; ever dead. And all from the time they live they die, by a natural Consumption. We have as it were one foot in the grave before we can go: and when by age we are passed going, we then are swiftest in our passage home.  
God hath set death a day to come for thee, by a private warrant; and when it will arrest thee, thou knowest not. Be always prepared, for death will not stay when it cometh. If Death's servant, or Sergeant stayeth any while with thee; yet when Death comes, there is no delay. The time and man is expired together. And whither then? Alas whither? whither goest thou? Were we to be only, after death, in that state we were in before life, of negativeness, it were not so full of horror to think of going into our first infinitude, (as we may call it) of nothing: but to lose our beatifical good, and to be overwhelmed in such a punishment, should not this be set to our breast, as a thorn to prick us, and awaken us, lest we fall into such a sleep as we awake out of in hell.  
If after some millions of years we might have any hope of deliverance and recovery, there would be some light in hell by comfort of hope; which being present to the mind, although the time were long, would alleviate our sorrow: but such weeping and wailing and gnashing of teeth for ever, for ever, it may sooner be avoided then expressed.  
Take up then betimes. See how much of thy sand is run out. Make up thy account speedily; which is never done too soon. How thin a bulwark is thy latthie flesh, to keep out any bullet which may be sent into thee by any of Death's weakest soldiers? How apt and pressed is thy nimble soul to leap out of thy crazy tenement? Or if thou hast a mass of flesh as much as thou canst waddle under, a disease will have more hold on thee, and make a deeper impression; and more entertainment for worms. No man hath received a Commandment to provide for worms, but thou hast taken care that they should not starve.  
Alas, for how little a time is this curious frame of the Divine architecture of this body of man raised! In how small a revolution of time doth it fall into pieces! He cometh up upon the stage, and walks a few turns, and acts a short part, whether tragical or comical; it may be applauded, it may be not; it may be plays the part of a religious man, in the old notion of an hypocrite; then retires, untires; and is not. Like a variegated tulip, by degrees which opens, and then blazeth a small space, and then rolls and shuts itself up again: Even so this man cometh out of the same bed; riseth and spreadeth, and by and by dwindles and withers, and goeth to bed again.  
Man is as a continual miracle, that all the gimmors should any time consist: and when he ceaseth, he ceaseth not to be admired in the consequences of one exhalation. How many curious imaginations were nested and breeding in his brain, which he hoped in good time would have been flegge, and would have come out of their causes to good effect; and on a sudden all dead in the nest! What a vast distance is there made in an instant betwixt himself by the change? What a muss and scramble doth this evaporation of life make amongst those who mind other men's deaths more than their own; who watch to catch what they can, when a tree falls that hath any fruit upon it; if it be near them? If we live to age, we have the more time and longer death. For than death, as Plato saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, takes security of us for the whole by an Eye or an Ear; takes away our sight, or our hearing. But who can promise himself to run through so many providences to that time, which every one would come to; and when they are at it, they are weary of? Indeed, as the Heathen said, We have not little time, but do lose much. Nothing so precious as that which so many take care to drive away. Time follows the motion of heaven: our time should. We cannot spend it better, nor improve it, then for Eternity.  
Is not this great Babel which I have built for the house of the Kingdom by the might of my power, for the honour of my Majesty? said Nabuchadnezzar: but what then? Nay, that is all can be said of it, or him. All makes but great confusion. And the greatest condition is the greatest vanity. What is this to a man, (not to say to a Philosopher, much less to a Christian) what is this to a man, that he hath been some body in the the world, and hath strutted it here, and taken up so much ground as if he would not have his neighbours walk by him? What is all this? What will it come to? Wherein will it be resolved? One meditation of death is better than all the world. For that may bring in also good works, which will follow one after death; so the Poet also;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Only this godliness goes along with men in death; whether men live or die, it perisheth not. Godliness is profitable for all things, and hath the promise of this life and of that which is to come; as St. Paul, 1 Tim. 4.8. This life that now is; is now, and but now, for aught we know. Every moment we change a possibility of death with life. Therefore let us not trouble ourselves for much provision; for there is another life in the promise, and this life is very short. Let us make it longer by doing more good, lest when we die nothing follow us, neither good words on earth, nor good works to heaven; nothing but sorrow without a virtue, after judgement without mercy.  
Take notice of a day of judgement. God hath appointed a day, wherein he will judge the world in righteousness by the man, whom he hath ordained, whereof he hath given assurance unto all men in that he raised him from the dead, Act. 17.31. When we stand before this judge, what shall we say? How shall we answer? Who shall answer for us? Thou shalt answer for me O Lord my God, as the Psalmist speaks.  
There is no such answer as Christ doth make. For he answers by satisfaction and payment of that punishment which was due to us, and of that obedience which was due from us. The hand-writing (of works) which was against us he hath blotted out, hath taken away, hath nailed unto his Cross, Coloss. 2.14. Christ hath made sure of this bond. It is blotted out. It is taken away. It is nailed unto his Cross. And it is nailed with such a nail, as he was nailed with; such a nail as makes it ; for this nail was above all price.  
We are not like to be ashamed of our hope in Christ, when he cometh to be our Judge. He that is the Judge, is our Advocate, our Jesus, our Saviour. He will not pass sentence against his own pleading and satisfaction. Therefore Grotius when he was dying, had his full understanding, when (for his last words almost) he said to him that reminded him of Christ for salvation, thus (as it is recorded of him) In solo Christo omnis spes mea reposita est, all my hope is reposed only in Christ. He could not die well without Christ his satisfaction. He cannot answer without it at the day of judgement.  
But yet our actions will be discussed, though they be pardoned; that those who shall see others to have committed as great sins as they, may by reflection be more punished, because they did not repent and believe: and that those, who have repent and believed, may see the fruit of their virtues, when others who have not done worse are condemned, and that they may glorify God for that grace which hath discerned them.  
If we would have this severe tribunal in our thoughts, we should more consider what we are doing, and what account we shall be able to give of it then, when our own conscience (if Christ who is God did not know it) shall bear witness against us in that judgement, unto the expectation whereof it hath privately prepared us. Did we think upon these things as we ought, would we adventure so dreadful a reckoning for so little, so short pleasure, or profit, or honour? Would we throw away our immortal souls upon a presumption that what we do may be lawful; if we did perpend and ponder it within us, that this would be called over again in that supreme judicature, wherein we shall be sentenced not according to our opinion of it, which blind lust hath impetuously huddled up; but according to the proportion it doth bear to the law of God, which we are bound to know?  
Weigh it then beforehand, whether thy subtle distinction will bear any weight in that even balance of the high Court of justice. Will not thy waxy distinction melt at the fire of that great day? Will this washie distinction have any substance and depth, when it shall be openly brought into the examination and decision of him who knows his own law and thy heart?  
In the course of thy secular affairs, the debate in thy soul betwixt interess and duty goeth thus; by carnal reason which speaks for interess, thou art advised thus; If I go this way, I shall get much, and I shall live splendidly, I shall be made: then conscience which is for God and duty, adviseth otherwise; If thou dost thus, thou dost undo thy immortal soul; and thus it sticks a while, peradventure. But then carnal reason, which is eager to satisfy the appetite inordinate, deviseth how to satisfy consoience about the lawfulness in such cases, and either puts it off with easy arguments, or determins tumultuously against it. Alas! poor Christian! how long will the pleasure of this resolution hold? until the heat of the appetite, and of the advantage be over. Then conscience returns and doubles the sorrow of guilt, and when the lust of thy interess is cooled, filleth thy soul with nothing but horror. Or if thy conscience by thy habit of sin and God's judgement be laid fast asleep; yet remember there is a trumpet which will awaken thee, and it. Think upon it and that great Assize; and before thou dost conclude what to do in a case of doubt, meditate with thyself, which part Affirmative or Negative is nearest unto virtue; and which thou wilt wish thou hadst taken, when thou dost appear at the judgement seat of Christ; and do accordingly. Wherefore hath God put in thee an ability of flying back, in thy mind, upon time and actions passed unto repentance, and so also of running forwards in the thoughts of what is to come, but that by the presensation of that formidable trial, thou mightest prevent repentance, and condemnation; repentance now; condemnation then?  
Thou hast a small voice within thee to direct thy practice, and to check thy errors, and to threaten thee with another manner of proceeding at the day of judgement.  
There is another voice without thee; the voice of the Minister, who is to lift up his voice like a trumpet (as the Prophet was bidden) to tell thee of thy sins, and what thou must expect, when the judge cometh, if thou dost not mend. Do not silence the first voice, nor the second. Refuse to hear neither of these. But if thou dost, there is another great voice of a Trumpet of the Archangel, which at last will sound and will awaken thee. Think, as the Father did, that thou dost hear always sounding in thy ears, the Trumpet, Arise ye dead, and come to judgement.  
This Supreme and last Court will examine, and judge, and sentence our thoughts, our words, our actions; will cut up and lay open all our plots and designs and private haunts, and undeliberated motions, and will sentence them in their guilt, though it doth not redound to the person through Christ, unto those who are in him accepted unto life and glory. O sweet sentence! Come ye blessed!  
But what confusion and amazement will fall upon the wicked then, when the universe shall be dissolved by that terrible conflagration; when conscience shall then loudly accuse, Christ shall everlastingly condemn, and Satan shall take them home to be punished with him, because they have been obedient to him against the law of God, the dictates of conscience, the tenders of grace and reconciliation. So just it is with God to appoint Satan for their Executioner of punishment, whom they have served as a Tempter in their sin, as Aquinas notes.  
O that dismal sentence, Go ye cursed! Go then into thy closet, and think seriously of these things. Adventure all rather than the loss of thy immortal soul in an everlasting death.  
Make peace with thy God through Christ betimes, before there is no peace to be made. Consider the differences of those two places; but two; there is no place for a third. And if thou be'st tempted of Satan through the world by the flesh, with hopes or fears to forsake God, or Christ, or the truth, or righteousness; say as the Martyr said, (whom St. Basil speaks of) that they cannot threaten thee with any thing so bad as Hell; and they cannot offer thee any thing so good as Heaven: thou art worse threatened, and better offered. Be as wise now, as thou wilt wish thou hadst been when that day cometh.   

CHAP. XII.  
WE have hitherto spoken somewhat in commendation of Goodness in several parts of it. The formal respect of this goodness, as hath been touched, doth lie in obedience of our actions unto God. And in this we have not, as I know of, any dissenters. All carry up in true obedience a respect to God from whom the commandment of service and worship doth come.  
But the present world seems to make it a great question, whether there be any goodness accountable in obedience to lawful authority amongst men, either in Civil or Ecclesiastical things. And they do, in effect, place a goodness in inobedience thereunto; since they will not allow any degree of goodness unto those who will not relinquish conformity to former principles. Yea too many have put an high godliness in high disobedience to some known laws.  
I have been moved to think upon this case, and it doth somewhat concern me.  
Therefore first Negatively; where unto we shall premise some cautionary conclusions, to avoid misprision.  
1. We do not say that there is no goodness in any of those who are inobedient to men. Some may be led away in simplicity of their hearts, as is said of the people who went with rebellious Absalon, and followed him. It may be some think that those who complied with the present turns, were in this wise men; but it is best for them to be simple, otherwise their sin is the greater.  
2. We do not say that inobedience to that which is bad, is not good. That which is not good, it is good to decline; understanding that which is not good, not of things indifferent, which in themselves are neither good nor bad, but of that which is unlawful.  
3. We do not put an equality betwixt the laws of God, and the laws of Men: God forbidden.  
For 1. Humane laws cannot enjoin any new doctrine of faith to be subscribed, or new worship to be practised: this belongs to the written Word of God; which is the adequate rule of faith and worship.  
2. Divine laws require intuitive ebedience, as coming from God, who hath authority absolutely supreme; and cannot command any thing bad. Humane laws require but a limited and conditionate obedience; as coming neither from absolute authority, but subordinate to God; and also may, though he cannot justly, impose that which is not right.  
Therefore 3. Divine laws bind immediately: but Humane laws bind by mediation of the Divine law; in general, as Matth. 23.2. Rom. 13.1. 1 Pet. 2.13. Heb. 13.17. to name no more.  
4. There is no distinction of duty by active or passive obedience in the laws of God; because the authority is absolutely absolute; and the matter morally good, therefore commanded; or good, because commanded by him: but in Humane laws there is use thereof; so that if in regard of the matter we cannot obey actively; yet in regard of the lawful authority he hath from God, we should obey passively, and not resist. Therefore in obedience to Divine laws we look first to the Author: in obedience to Humane laws we look first at the matter.  
5. Divine laws require internal obedience even of external actions; which God can examine and judge; but humane laws are satisfied with external obedience; because the Court of man merely can go no further. Indeed obedience should be given to men hearty: but this comes under the law of God; and is not included in the law of man.  
6. Humane laws do more properly bind the person. Divine laws do bind the conscience directly, because we cannot descent from the matter of the command; as we cannot but descent from some laws of men. For the conscience being intellectual cannot close with that which appeareth to be wrong, and cannot but embrace in its assent that which appeareth to be right, as suitable to the law of God. So that liberty of Conscience as to Humane laws, is not in regard of itself, infringed by them.  
So then, these things being premised; by virtue of the former texts, it is easy to conclude negatively; There is no goodness consisting in the nature of inobedience, much less of disobedience to the laws of men. And those that pretend to a duty of obedience only to God and Christ, and not to man, are not obedient to God and Christ. As for that plea of some, to follow their conscience, is good; they follow their conscience: it is a very weak one; and needs no answer, but in courtesy.  
This makes it not simply good to be inobedient, that herein they follow their Conscience; which doth not necessarily, but by evil accident dictate this to them.  
2. To follow conscience simply is not simply good, but to follow conscience regulated by the Law of God; for then St. Paul had done well in persecuting the Church of Christ, according to his conscience, with Zeal. Those that follow their conscience erroneous negatively or affirmatively, they do not sin, in the formality, against conscience, because they do according to it: yet they sin in the matter against the Law of God, which ought to rectify their conscience. The erroneous conscience, as the rule is, does not bind them to do so, because it is erroneous; but it binds them not to do against it, because it is conscience.  
Therefore as we should have a quick conscience to move; so should we have an informed conscience to direct: otherwise we may do, as some have done, the Devil's work in God's name. That of Tacitus is very considerable, Plurasaepè peccantur dum demeremur, quàm dum offend mus; in thinking to do well we often offend more then in plain offences So then there is no urging conscience for things bad.  
Affirmatively now, there is a goodness belonging to humane obedience, in the right state of it, first if there be authority in him that makes the Law. External power doth not morally ground obedience, which hath relation to due authority. 2. For the matter of the law, it must not be contrary to the Law of God, because no man can be bound against the Law of God, who is absolute in his authority, and infallible in his reason of Law. 3. In respect of the formal motive of this obedience to man; and this should be their love to the Law of God, who hath commanded it as before. So that the principal object in this obedience to man, is God.  
Under these conditions of obedience to man, what should hinder, but that this obedience should be part of our goodness, which we have now so great reason to commend? And it is included in our obedience to God in the fifth Commandment? And Supreme Governors are reasonably comprehended under Parents; because they are such superiors to us; because they are as Fathers of the Country; and because Kingly government, as Aristotle also, is rationally grounded in jure paterno.  
And therefore if there be any goodness in obedience to the precepts of God, then there must be goodness, pro parte, in this obedience to humane laws. And if those sins are the greater, and wasting the Conscience, (as Divines say) which have in them most dangerous consequences towards the vastation of Societies; then what should be thought of those men that deny all duty of obedience to men, and make it to be a duty to be disobedient? In Judg. 17.6. it is said, In those days there was no King in Israel, but every one did that which was good in his own eyes. Whereby it is inferred that when there was a King, they did what was appointed; and the want of a King then, is signified to be the cause of corruption of Religion; which might have been restrained by him.  
Indeed if after the lawful command of a lawful Magistrate it were free for us to do what we pleased, than not only would there not be any virtue in obedience, but also there would not be the nature of obedience conserved. And therefore although humane laws cannot properly, and in themselves bind the Conscience; yet I do not yet see (those things being considered which are to be considered) how the person should not be bound in conscience to obey the law, if the thing be not opposite to the law of God; or to submit to his authority, if he be the lawful Magistrate.  
It is true, Calvin, who had the hap to mould Religion in way of opposition to the Roman tyranny, denies all obligation of conscience by humane laws, as being contrary to Christian liberty, in his third Book of Institutions, the 19 chapter. Only to avoid scandal, he says, we ought to abstain from the use of our liberty, in charity to a weak brother. This supposition of his many embrace; only they add, that humane laws do also bind against contempt.  
With respect to any that differ, me thinks this must not serve. If they bind only in these cases, what will become of humane laws? To what purpose are those Divine precepts of obedience to men? Will not every one say, though they do nothing in obedience, they do not contemn the authority? And yet indeed some have cruelly contemned it. So that they have not stood to their own principles herein. And that binding against contempt respects authority in things unlawful. Is there no more respect to be given to authority in things lawful and convenient?  
And if they bind, besides this, only in case of scandal; then first, put case one thinks in his conscience he is bound in conscience to be obedient; is he in an error, or not? If he be not; why are not they of the same mind? If he be in an error; what will they do towards him? If they do not obey, they offend him: if they do obey, they harden him in his error. 2. If they bind only in case of scandal, besides the other case before; then even after imposition of them by lawful authority, they are yet in the state and condition of things indifferent: for even in these things charity binds against the use of liberty, in point of scandal. And so we shall make nothing of authority, and so we shall disannul the Ordinance and Laws of God. 3. Whensoever they do not obey, they give scandal to some or other; therefore as towards practice they should always obey. 4. Had they the authority and power in their hands, would they be contented with such obedience? No, they would not be contented: but would have the world know, that their laws are the laws of Christ, and whosoever is not obedient is a rebel to Christ.  
And therefore though I have no mind to differ from any one; yet, if I have liberty of conscience, I cannot in conscience join with them in this their supposition. Neither can we imagine how those cases of scandal and contempt can give satisfaction, when they are applied unto the former texts which require obedience. Are we to give obedience to the law of God, which commands obedience to the laws of men, rightly qualified, only in case of scandal? or can we conceive that under obedience to lawful Magistrates in lawful things, there is no more to be understood, then, if there be no scandal by inobedience, no contempt by disobedience? Shall we think he hath no power in things indifferent? for if his power be only in the punishing of those who are breakers of the Laws of God, and rewarding of those that are observers thereof; then is our obedience enjoined to him only passive.  
Therefore, if the question be thus stated, whether humane laws do bind the Conscience; in these terms absolutely taken, it is denied: because we are assured that no man hath of himself any authority over the conscience; and because we cannot be assured that that which is commanded, by virtue of his command is right, but if the question be stated thus, Whether we are bound in conscience to obey a lawful Magistrate in lawful commands, not only in the former respects; I have no scruple sufficient against the affirmative.  
One Argument may be this,  
All God's Commandments do bind in conscience. That we should be obedient to humane laws is one of God's Commandments; and therefore are we bound in conscience to be obedient to humane laws; because we are bound to God's law concerning them. By the Law Divine we are obliged in conscience to them by manner of the object of the thing. If we compare the humane law with the Divine law touching it, the humane law, in the whole, is considered but as a particular matter of the Divine law. And if we be bound in conscience to the law of God in all matters of it, how should we not be bound to the Law of God in this? So that if we do not obey, we do not offend a weak brother only, but the great God, by whom King's reign.  
2. We are more bound to our Civil Parents, than children are bound to their natural Parents. But children are bound in conscience to their natural Parents; so than we are bound in conscience to our Civil Parents. That we are more subject to our Civil Parents, appeareth in several regards; because first the days we are preserved in, are more happy than those we were born in, since the condition of our birth is uncertain, as the Orator saith well. 2. The natural Parent hath not authority of life and death over the child, as the Civil Parent hath; which is given him immediately by God, as is noted; since the people, even upon supposal of election, cannot give him this; as having not power over their own lives. And 3. Because even the natural Parents are subjects to the Civil Parent; so that if the natural parent should bid his child do one thing, and the Civil parent should bid him do another, the command of the natural parent must be sinked in obedience to the Civil; as the rule is, The precept of the inferior doth not bind, when it is contrary to the precept of the superior.  
Now for the Assumption, that children are bound in conscience to be obedient to their parents, who, in conscience, can deny; since they have this impression in them by law of nature, which binds the natural conscience, as Rom. 2.15. and because also their obedience hath a Divine promise annexed to the command of God, that they should be obedient to them, Ephes. 6.2. Honour there is to be expounded by obedience in the first verse. Now what promise can we say is made by God, but in order to such obedience as we are not in conscience free to? Indeed they should be obedient to their parents in the Lord, as in the text. But this doth not derogate from their due obedience, but doth qualify it. It doth not abate their subjection in those things wherein they should be subject, but doth restrain the extension of it. Or it doth terminate their obedience in God; doth not withdraw any lawful respect to their parents; therefore the next words in the 2. verse are, Honour thy Father and thy Mother.  
Thus, in brief, as towards our obligations to laws Civil, and the goodness of obedience thereunto.  
But some there are who will make a difference betwixt our obligedness to laws Civil and laws Ecclesiastical.  
To this in few, and in way of propositions. First, with us, the supreme authority for the constitution of Ecclesiastical things is the same; and therefore there can be no difference on that part. And as for them who hold that no Civil authority is necessary to the sanction of orders for the Church; if they could make their supposition good, they would further the conclusion; for so the authority is more immediately from Christ himself.  
2. Ecclesiastical constitutions which have the same authority with us, in regard of their original issue of Supreme power; are like to bind as much as Civil, by reason of as great assistance to be presumed for the framing of them, as for the framing of those which are political: since we have a promise from Christ of his blessing successively to the greatest actions, to be sure, of the Church, in the end of St. Matthew, I will be with you to the end of the world; which doth not only respect Credends, but Agends also. And there is a reason of such assistance in order to the third proposition.  
The peace of the Church, unto which the Ecclesiastical constitutions do bind in uniformity, is as considerable as the peace of the Nation. And if than the political laws do bind as to the preservation of the public good in order, and peace, and strength, and plenty; then why should not laws of the Church be as valid in obliging unto unity, and peace, and order, and defence against the adversaries thereof? And this is strengthened by the fourth proposition which respects the end of all the orders of the Church; which is better to dispose them by the means of grace which are dispensed in the Church, (and conveniently ordered and administered by Discipline) to glory, which is the universal end of all the world; and therefore even of polities. So that we may without much demur conclude, if we be bound in religion to obedience of laws Civil; we have as much reason to be bound in obedience of religion to Church laws.  
And to say no more at this time about this subject, we have experience to compel, as much as may be, a more sober and strict and serious apprehension of the necessity we have to forbear hereafter the violaof Ecclesiastical orders; since we have paid so dear for our liberty in our breaches, which will not be made up by further differences, and rents, and dissolutions.  
When all is done or undone, we shall then sadly see, that, if any thing must save this Nation and this Church, than it will be this, to do as we did, but better. Conformity to God and men would reconcile us to God and man. Had we had this goodness of obedience, we had not been at this day the astonishment of the world in misery; as before in prosperity and glory of such a Nation and such a Church, as could not be endured by envy and enemies.   

CHAP. XIII.  
TO commend now goodness to some sorts of men with a little more singular respect, will make an end. For this is the way to our end.  
We have hitherto spoken of it in communi, as unto persons. We shall now in our wishes recommend it to some, from whom it may be more derivative to others: and when we have dedicated the consideration of it to them, we have done.  
Every man, in his own naturals, as such, hath a duty to prosecute this goodness: but yet they have a more peculiar obligation hereunto, who have outward qualities, wherein every one doth not communicate. Those that are superior to others should be more eminent herein in virtue; and they should be distinguished by this excellency. No such Characteristique of greatness, as goodness. And yet if honour went by virtue, how many hypocrites should we have? Every one would be like Galba, worthy to be a Prince, if he were not a Prince: Nevertheless, if men be not the highest, because they are best; yet they should be best, because they are highest. For every sin they commit, which is known, is notorious, and exemplary; and sin from them goeth easily down tumbling into the valley of the people.  
The Prince amongst the Jews was to have a copy of the law (and some will say he was to have the best copy, such as with points) that he might read in it diligently, and observe it for himself and others. As there is no worse way of security to the people than resistance: so there is no better way of security to the Prince than goodness. Power is the secular motive of obedience: the moral motive is virtue. It is like to go well with a Nation when the Prince is feared, and the people loved: but surely also it will not go amiss if the people be loved by the Prince, and the Prince loved by the people. But here is the mischief; the people will not account that a virtue, which is not directed by their prudence; nor that to be goodness, which is not dictated by their understanding. And then he that pleaseth the people, doth not do his duty. It were very desirable that Princes had no faults, or that the people had not a fault, to desire to look into them. It is natural for men to love but little those who are above them, because men have no mind to be ruled; and therefore have more need of it: and also they would not seem to have such imperfections as might make them fit for obodience. And therefore how brave were it, that as the authority, so the worth of Princes were unquestionable; so as no man might covet his place, or dislike his rule. And it would be happy if their subjects would not suspect them the more, because they have so much liberty; or that Princes would not take their liberty. And they have the less reason to take it, because they have it. He is a good Prince, said he, whose vices do not exceed his virtues: but should we northern love him, who is not yet charged with any vice?  
But this is too lofty a Theme for a deducted style. It is fit there should be those who by their place and abilities should more move them at less distance.  
And as for Nobles, if it did become me to speak of them, what would more become them, then to be as they are called: not to be base in disingenuity and vice? Surely there can be no better Nobility then in Royal blood. And there can be no higher blood than the blood of Christ. And why then should not those who are to be accounted Nobles, though they were not Christians, yet be as much Christians as others, and so be more Honourable because they are made good, then because they were born Nobles? To be well born and to live ill, is a contradiction in the Original. Lewdness in a Noble, is as a dunghill in a Court-yard; if I might say it.  
But to press the engagements of goodness, upon these great personages is rather meet for those (and such there have been) who have descended from Nobles to be Clerks. These may speak home.  
As for me; my mind is towards the Clergy of these Kingdoms; in whom surely virtue is most expected; and whose coat it most adorns; and from whom it is most influxive into the residue of men. Holy orders do make an appropriation of it to them. No man can be well without it, surely not they. The Imposition of hands doth lay this charge upon them. They are consecrated to God; they are elect vessels; they are to be clean; they are to be holy, they not for common usages. Their faculty, as none other, hath its end in heaven; and the action of them is to draw men up from earth, and out of the danger of hell to heaven; and what they teach, should they not do? St. Luke in the first verse of the Acts speaks of his relating what Christ did do and teach; first what he did. Practise of the people follows more easily the Ministers teaching, when the practice of the Minister goes before his teaching. A good Minister preacheth all the week: He hath never done his Sermons that doth them. His Ministry is good without goodness: but his Ministry is not so profitable without it, nor is he a good Minister without it. Their Ministry is not so apt to work upon men without virtue: although the acts of their Ministry are as valid as of others. For who can know who are really good? And if the efficacy of their acts did absolutely follow the goodness of the Minister, the goodness must be without dissimulation and hypocrisy; which to know belongs to him who knows the hearts; not to them who see their faces. Yet as God worketh by weak means; so can he work by bad men. And if their badness make the success more difficult; this doth more set out the power of God. By how much the Instrument is wanting of fitness, the Agent gaineth of praise by the effect. We have this treasure in earthen vessels, that the excellency of the power might be of God, as St. Paul, 2 Cor. 4.7. So there is this treasure in bad vessels, that the excellency of the power might be of God. He gives the grace of gifts for the good of the Church: he gives the gift of grace for the good of the soul of him to whom he gives it. The function is formally and properly executed by gifts; which are not made effectual by the grace of the Minister, but by the grace of God in the hearer. The grace of the Minister may move morally: but it is the grace of God which worketh effectually.  
Yet wickedness in a Minister is not a single inconvenience; but as a calamity. How much good he may do by his learning, I cannot say: but he might do more with goodness. There is no real worth in all the world but in learning and in virtue: and how worthy were Ministers, if they had their part in this combination!  
Scholarship without piety what is it like? It is like a Gem in a toads head. Like spots in the Moon. Like a Surplice soaking in a swill-tub. Like a remedy with poison in it. Like one of Aaron's bells with a flaw in it. Good words without any Syntaxis. It is as that which is best in that which is worst.  
Infirmities without sin we have cause to thank God for; for they may be of great use to make private Christians: but abilities without sin, how much should we bless God for! for they would make brave Ministers, and such Ministers would make a brave Church. The world will be ere long, it may be, weary of their humours in the businesses of the Church: and such Ministers would the sooner help them to it. Such lights and integrities would soon put out their new lights without integrity.  
If any men were born without original sin, they should be Ministers. If any could live without actual sin, they should be Ministers. If there were any venial sin, it should not be in Ministers. If any sin be unpardonable in subjecto, it is the sin of Ministers. If any men's sin by their profession comes near to the sin against the holy Ghost; then the sin of those who commit it against holy orders, and who should be ghostly Fathers. If any should be as Angels in flesh, than the Ministers. If any should be negligent of their bodies, and yet careful, than Ministers: Negligent for themselves; careful for God. If any man should be the best man in the Parish, than he that keeps the best house: And who is to keep the best house, but he that keeps the house of God? If any man's sin deserve seven years' penance, than the Ministers. If any man's sin be infinite by redundance, than the Ministers. If any man's sin may spare the Devil a tentation of the people, than the sin of Ministers. If any man's sin calls God and Religion into question, than a Ministers. If any man's sin be as Hell in Heaven, than a Ministers. If any man's sins be monsters, than Ministers; as Parisiensis said.  
God make me able to do the offices of a Minister; but God deliver me from the punishment of a Minister. As he hath the highest place in the Church, which is, as he said, the terrestrial heaven; so shall he have the worst place in Hell.  
Thou that bearest the name of Christ in the quality of thy calling, dost thou make it bear the reproach of thy unworthiness and lewdness? Thou mayst well be able to bear reproach for the name of Christ; but canst thou endure that the name of Christ should bear any reproach for thee? Is it not enough, O my Saviour, that thou must suffer by my inabilities; but must thou also suffer by my sinfulness? Since thou hast made me thy servant by my function; make me also thy servant, as I am a Christian; that I may not be less a Christian than others, since I am more a servant of thine then others. Let me not be thine enemy, since thou hast made me thy especial servant: but since thou hast honoured me in this employment, let me endeavour to please thee in all things. And if thou dost ever put me into any house of thine, let me not use it as the Devil's farmhouse. Let me not be covetous for a world, who am sequestered from the world, to work for thee. If we had no bodies, nor no use of bodies in thy work, what should we have to do with secular affairs? but since we have no duty to mind them, let us have them more with thy love then with ours. And if thou dost take away thy part from us here; make us contented in expectation of our part with thee above what can be expressed. Let us serve thee though for nothing, if we can. It is impossible but to have enough in thy service: since we cannot desire more than we shall have in thy reward. Let me not be covetous in Zeal to my Nation and the Church; or in spite to all the mischiefs, which it in most men, and particularly in the Clergy, and in some other officers hath brought upon them. How can I teach Heaven, and love this earth! Why do I not leave thee, if I do not love thee? Let me be any thing rather than an Hypocrite in the Church.  
Alas! we do not please our heavenly Father in being more rich: neither is it according to his mind we should be politic without virtue. No man speaks so well for him, as he that is not afraid of poverty. Nor can any man preach against Covetousness (which is his great enemy) hearty, but he that hath it not in his heart. Longinus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said well, No man can speak highly who is covetons: certainly no man can speak well for heaven who is covetous. And therefore let the world consider whether those are to be accounted the best Preachers, who now are known to be most covetous. This fault hath indeed been imputed to some others of the Clergy, and to some of those who are highest in the Church. Surely in Overseers it is a great oversight. But had it not been more in others, the Church had not had less now. We are not now miserable because some Bishops amongst us were covetous; but because some covetous amongst us were not Bishops.  
But somewhat of a good wish would be reserved for temperance in Priests; without which they cannot speak. wouldst thou not have the people follow thee? Yes, but which way? Whither? To the taphouse? Do such sots so direct Christians to salvation? Use a little wine for thy stomach sake, and thy ordinary infirmities, as St. Paul adviseth Timothy, 1 Epist. 5.23. But drink not too much for thy souls sake; and many scandals to thy people. Remember, Timothy before drunk water. Remember, the dose he is prescribed is but small. Remember, he had many infirmities, and this was his Physic. The best way of using delights is as Physic; not for themselves, but for their use and end. Take heed, there is death in this pot; as was said to the Prophet, death in this pot to thee; to the Sons of the Prophets, and to the people by thy example. Think upon the Priest, who when he found once the misery of this vice, would give to the party which confessed to him this sin, no other penance. Think upon the Chaplain, who was often overcome of this fault, and often ashamed of it; and to shame himself the more and publicly, rid his horse into the water, loosed the bridle to have him drink, put down his head to have him drink more, (it may be whistled him to it) but the horse would no more than would serve him; then he took off his ornaments, his hood, and put it upon his horse, and so road into the Court, to show unto them by his own confession that the horse had more wit than he, and therefore better deserved that habiliment.  
How easily would a satire come alone against this intemperance in those who scarce have leisure to eat or drink for their necessities? Had they a mind soberly to defend that Church which others go about (as he said) soberly to destroy, they should abound with tears more than wine.  
This little is enough against them, and truly for them, if any words would reclaim them. And certainly, if the condition of the Church, the calamities of the Nation, the contempt upon the Clergy, the danger of all that had any English name and honour upon it, will not yet make them serious and stayed, and dry, and wet with sorrow; then there is no power in words which will be effectual; unless in the word of God; which such have no desire to preach or hear against their beloved lust.  
And thou that swearest idly and wickedly, shouldest thou not teach others not to swear? Or dost thou preach against oaths (for which the Land mourneth, as the Prophet) and yet art thou not unblameable herein? Dost thou by blasphemous oaths call down God to bear testimony of thy impiety, and to be avenged of thee? or dost thou by such expressions as are within danger of being accounted formal oaths, grieve those that are not scandalised herein? Who is there that should abstain from all appearance of evil, if not he who hath an engagement of particular profession against it? He that shall break the least Commandment, and teach men so, shall be called least in the Kingdom of heaven, Mat. 5.19. And what shalt thou be called then, who beakest not a small Commandment? And if thou sayest thou teachest men otherwise: It may be so in thy Sermon, yet seldom or coldly, but yet thou teachest men also so. Out of thy own mouth will God condemn thee. And out of thy own mouth thou teachest them so, in thy practice. At thy Ordination thou didst take from the Bishop that Book into thine hand to urge unto faith and good life; and dost thou take the name of God also in vain? Will he hold thee guiltless? There is nothing for thee to do, but to do better. If thou dost not speak against swearing, thou dost offend in commission: if thou dost speak against it and dost so, thou dost offend by thy hypocrisy and thy example. How are the people like to profit by thee, unless in the vice? Thy Doctrine is indeed good, but thy Use is contrany.  
And as Clerks are twice to be blamed for every sin they do, and for every duty they do not: so also are some to be reproved by others for doing nothing. Wherein they seem to do nothing but ill, because they do ill in doing of nothing. If ye have not work enough as you are Christians, have ye not work enough to do as you are Ministers? You have no holy days but in your conversation. That day wherein others do rest, is your chief workday. What term are you expressed by in Scripture, wherein you can find any intimation of ease? And if there be any for intermission, the end of it is labour. Therefore they may be out of their study, but never in idleness. Can they do well without sleep, they should do well not to sleep, that others may rest: even thy very idleness is sacrilege; for therein thou takest away from God that time which thou didst give him, and consecrate to him, when thou didst take orders. Thou art not thine own upon the account of a Christian, how shouldst thou have any thing for thyself, as thou art a Minister? The Priest's lips should preserve knowledge, and the people should seek the Law at his mouth, Mal. 2.7. Their lips drop the honey, but it cost them time to gather and make it.  
Oh! Brethren, take we little care for the discharge of this voluminous work; when as hereby we do in these times encourage the Layman to lay hold upon that action, without capacity and imposition of hands?  
Undoubtedly as the gross sins of those who would communicate in the Sacrament, hath given advantage to them who had an affection to separation: so the perfunctory expedition of Ministerial work hath furthered the boldness of private men to put their hand to this plough; although it be more fit for another.  
Do they think they do ingenuously, when they are taking away our maintenance, to take away also our work? But let us show unto them their folly by our wisdom. Do thou show unto them their inability by thy abilities; their impudence by thy modesty and courage; their inauthority by thy authority; which God hath given thee for edification, not for destruction, unless of them: which also thou canst not do but in thine own defence. O glorious Reformation! O unheard of propagation of the Gospel! This we have to comfort us for all losses, that we shall be taught by those who never learned to understand those Languages wherein Christ upon the Cross was set out; as if those Languages had been upon the Cross, that they also might be crucified.  
What a misery it is that we have not the trick of recovering our joy by falling into their opinions of these times! We want but one good conceit of the present world to be as happy as others in their sense, and miserable in ours.  
If we may have the leave to do them a Christian favour, we pity them; because they will be wrong, until they have nothing left them but repentance.  
I follow them thus into digressions: To return. If the Clergy bear yet a filial respect to their Mother, the Church of England (as many do) and would have it flourish as then when it was feared by the Adversaries; let them return to their obedience in great industry and good life, with subjection; lest it never be in any other condition then to be laughed at by the enemies of it, and also by those, who have other words, but the same practices. Good God what will become of irregular Clergy? And if they be irregular, what will become of the people? And if the people be irregular, what will become of the Church? And if the Church be not better, what will become of the Nation?  
Let us bethink ourselves how much the glory of God, and the prosperity of the whole doth lie upon the diligent performances, and pious conversations of the Ministers of the Gospel. If they were better, the people would be better; if the people were better, the Church would be better; if the Church were better, the Nation would be better. If the vine were fruitful, the elm would not be cut down.  
There were two pillars in the porch of the Temple set up, which were called Jachin and Boaz, 1 King. 7.21. And there be two great pillars which uphold the house of God, the Church, there are for this also Jachin and Boaz, the pillar on the right hand, Jachin; the Magistrate: the pillar on the left hand, Boaz the Minister. Moses and Aaron; King and Priest. God hath in his indignation despised the King and the Priest, as Jeremy complained in his Lament. 2.6. The same hand raiseth up. The word in the Hebrew is fit for our devotions; he raise up. The other pillar signifieth strength. And if the strength of a Realm be in God, it is in order thereunto in those who have holy orders. And therefore if those who remain, would have the honour of their place, and of their use, let them who are faulty, preach well; and if they would do well, let them live well. And if we would be stronger, let us hold together. Our unity would scatter our Adversaries. If we had any thing to do for them, we should differ. We have much to do for the conversion of the Jew and the Gentile, let us agree. How shall they come to us, when we go away from one another?  
There is a memorable story of a Present that was sent to the Great Turk from Queen Elizabeth; and it was a very fair Bible richly bound: but one of his great Attendants told him, that those who professed the religion of that book were very much divided amongst themselves. The Turk then said to this purpose: then we are as well. Oh Christians, have you any bowels, any compassion towards those who differ from your Religion? Then hold togother in it. And let them conceive your Religion is true, because you are good. And let the Ministers be best; otherwise they are worst: as Salvian said of Christians; We are the worse, because we should be better: so Ministers, who should be the best of Christians, must otherwise be the worst of men. And if, as he said, we must give an account at the Day of Judgement of what we have done in our own body: what account shall we give of that which we have done in the body of Christ, the Church?  
He is Head of his Church; He is King of his Church; He is the Archbishop of his Church: We are all his servants: and servants to none else; but for him: This was St. Paul's Compliment, We Preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake, 2 Cor. 4.5.  
Let us not be inconformable to him, that we may please men or women. Remember St. Paul, Gal. 1.10. If I should please men, I should not be the servant of Christ.  
Christ did conform to the observing of the Feast of the Deditation, which was not commanded by God: so we read in the 10. of St. john, 22, 23. verses.  
Therefore we do not so learn Christ, to be inconformable. If we will be like him, we must be obedient to God; and if we are obedient to God, we are to Man.  
To conclude all; we have had many unhappy changes with new principles, and old lives: but surely, we shall never do well, until we come again to our old Protestant principles, but new lives.  
THE END.    

ERRATA.  
PAg. 28. lin. 12. read Master for Maker.  
P. 70. l. 21. dishes f. deities.  
P. 85. l. 9 leave f. bear.  
P. 145. l. 15. leave out and.  
P. 146. l. 3. Apologet f. Apology.   

A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane, London.  

A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in sol.  
The Practical Catechism, with all other English Treatises of Henry Hammond D.D. in two volumes in 4ᵒ.  
Differtationes quatuor, quibus Episcopatus Jura ex S. Scriptures & Primaeva Antiquitate adstruuntur, contra sententiam D. Blondelli & aliorum. Authore Henrico Hammond. in 4ᵒ.  
A Letter of Resolution of six Quaere's, in 12ᵒ.  
Of Schism. A Defence of the Church of England, against the Exceptions of the Romanists, in 12ᵒ.  
Of Fundamentals in a notion referring to Practise, by H. Hammond, D.D. in 12ᵒ.   

The names of several Treatises and Sermons written by Jer. Taylor D.D. viz.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Course of Sermons for all the Sundays of the Year; Together with a Discourse of the Divine Institution, Necessity, sacredness, and Separation of the Office Ministerial, in fol.  
2. Episcopacy afferted, in 4ᵒ.  
3. The History of the Life and Death of the Ever-blessed. Jesus Christ, 2d Edit. in fol.  
4. The Liberty of Prophesying, in 4ᵒ.  
5. An Apology for authorized and Set-forms of Liturgy; in 4ᵒ.  
6. A Discourse of Baptism, its institution and efficacy upon all Beleivers, in 4ᵒ.  
7. The Rule and Exercises of holy living, in 12ᵒ.  
8. The Rule and exercifes of holy dying, in 12ᵒ.  
9 A short Catechism for institution of young persons in the Christian Religion, in 12ᵒ.  
9 The Real Presence and Spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation, in 8ᵒ.  
Certamen Religiosum, or a Conference between the late King of England, and the late Lord Marquis of Worcester concerning Religion, at Ragland Castle; Together with a Vindication of the Protestant Cause, by Chr. Cartwright in 4ᵒ.  
The Psalter of David, with Titles and Collects according to the matter of each Psalm, by the Right honourable Chr. Hatton, in 12ᵒ.  
Boanerges and Barnabas, or Judgement and Mercy for wounded and afflicted souls, in several Soliloquies, by Francis Quarles, in 12ᵒ.  
The life of Faith in Dead Times, by Chr. Hudson in 12ᵒ.  
Motives for Prayer upon the seven days of the Week, by Sir Richard Baker Knight, in 12ᵒ.  
The Guide unto True Blessedness, or a Body of the Doctrine of the Scriptures, directing man to the saving knowledge of God, by Sam. Crock, in 12ᵒ.  
Six excellent Sermons upon several occasions, preached by Edward Willan Viear of Hoxne, in 4ᵒ.  
The Dipper dipped, or the Anabaptists ducked and plunged over head and ears, by Dantel Featly D. D. in 4ᵒ.  
Hermes Theologus, or a Divine Mercury: new descants upon old R. ecords, by Theoph. Wodnote, in 12ᵒ.  
Philosophical Elements, concerning Government and Civil society: by Thomas Hobbs of Malmesbury, in 12ᵒ.  
An Essay upon Statius, or the five first books of Publ. Papinius Statius his Thebais, by Tho. Stephen's Schoolmaster in S. Edmondsbury, in 8ᵒ.  
Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis, per F. Gregory, in 8ᵒ.  
Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae, in 8ᵒ.  
A Discourse of Holy Love, by Sir Geo. Strode Knight, in 12ᵒ.  
The Saint's Honeycomb full of Divine Truths, by Rich. Gove Preacher of Henton S. Gorge in Somersetshire, in 8ᵒ.  
Devotion digested, into several Discourses and Meditations upon the Lords most holy Prayer: Together with additional Exercitations upon Baptism, The Lord's Supper, Heresies, Blasphemy, The Creatures, Sin, The souls pant after God, The Mercies of God, The souls complaint of its absence from God; by Peter Samwaies, Fellow lately resident in Trinity College, Cambridge, in 12ᵒ.  
Of the Division between the English and Romish Church upon Reformation, by Hen. Fern D. D. in 12ᵒ.  
Directions for the profitable reading of the Scriptures, by John White M. A. in 8ᵒ.  
The Exemplary Lives and Memorable Acts of 9 the most worthy women of the world, 3 Jews, 3 Gentiles, 3 Christians, by Tho. Heywood, in 4ᵒ.  
The Saints Legacies, or a Collection of promises out of the Word of God, in 12ᵒ.  
Judicium Universitat is Oxoniensis de Solemni Lega & Foedere, Juramento Negativo etc. in 8ᵒ.  
Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper maine D. D. in 4ᵒ.  
Janua Linguarum Reserata, sive omnium Scientiarum & Linguarum seminarium, Auctore Cl. Viro J. A. Comenio, in 8ᵒ.  
A Treatise concerning Divine providence, very seasonable for all Ages, by Tho. Morton Bishop of Duresme, in 8ᵒ.  
Animadversions upon Mr. Hobbs his Leviathan, with some Observations upon Sir Walter Raleigh's History of the World, by Alex. Rosse, in 12ᵒ.  
Fisty Sermons preached by that learned and reverend Divine John Donne, in fol.  
Wirs-Common-wealth, in 12ᵒ.  
The Banquet of Jests new and old, in 12ᵒ.  
Balzac's Letters the fourth part, in 8ᵒ.  
Quarles Virgin Widow a Play, in 4ᵒ.  
Solomon's Recantation, in 4ᵒ. by Francis Quarles.  
Amesit antisynodalia, in 12ᵒ.  
Christ's Commination against Scandalisers, by John Tombs in 12ᵒ.  
Dr Stuart's Answer to Fountain's Letter, in 4ᵒ.  
A Tract of Fortifications, with 22 brass cuts, in 4ᵒ.  
Dr. Griffiths Sermon preached at S. Paul's, in 4ᵒ.  
Blessed birthday, printed at Oxford, in 8ᵒ.  
A Discourse of the state Ecclesiastical, in 4ᵒ.  
An Account of the Church Catholic where it was before the Reformation, by Edward Boughen D.D. in 4ᵒ.  
An Advertisement to the Jurymen of England touching Witches, written by the Author of the Observations up Mr. Hobbs Leviathan, in 4ᵒ.  
Episcopacy and Prasbytery considered, by Hen. Fern D.D. in 4ᵒ.  
A Sermon preached at the Isle of Wight before His Majesty, by Hen. Fern D.D. in 4ᵒ.  
The Commoners Liberty or the Englishman's Birthright, in 4ᵒ.  
An Expedient for composing Differences in Religion, in 4ᵒ.  
A Treatise of Self-denial, in 4ᵒ.  
The holy Life and Death of the late Vi-countesse Falkland in 12ᵒ.  
Certain Considerations of present Concernment: Touching this Reformed Church of England, by Hen. Fern, in 12ᵒ.  
England's Faithful Reprover and Monitour, in 12ᵒ.    

Newly published,  

The grand Conspiracy of the Members against the Mind, of Jews against their King. As it hath been delivered in four Sermons, by John Allington, B. D. in 12ᵒ.  
The Quakers Questions objected against the Ministers of the Gospel, and many sacred acts and offices of Religion, with brief Answets thereunto: Together with a Discourse of the holy Spirit his workings and impressions on the souls of men, by R. Sherlock B.D. in 8ᵒ.