IN this dreadfull and dismall story of the old Worlds degeneration and destruction, falling away, and final ruine, here stands in my Text a right orient and illustri­ous Starre, shining full faire with Cogita hîc ob­secro, quantae vir­tutis fuerit ille iu­stus, quomodo in tantâ multitudine, quae multo impe­tu in malum tuebat, solus ipse di­uersâ ambulauit viâ, virtutem mali­tiae praeferens. Ne­que enim aliorum consensus, & tanta frequentia reddebat eum segniorem ad virtutis iter: sed iam priùs implebat, quod beatus Moses olim di­cturus erat: Ne sis cum multis in malitiâ. Et quod magis admirabile, multos habebat, imò omnes, qui ad malum, & ad praua opera inhortabantur, & nullus erat, qui ad bonū induceret, Chrys. Hom. 22. in c. 6. Gen. singularitie of heauenly light, spiritual goodnes, and Gods sin­cerer seruice, in the darkest mid­night of Satans vniuersall raigne, and amidst the horriblest hell of the strangest confusions, idolatrous corruptions, cru­elties, Feruente impietate contra primam tabulam, secuta est corruptio, de quâ Moses in hoc cap. quod se primùm polluerunt libidinibus, deinde orbem terrarū repleuerunt tyrannide, sanguine, & iniurijs. Lu [...]. oppressions and lust, that euer the earth bore. Noah I meane, a very precious Man, and Preacher of Righteous­nesse, to whose Family alone, the true worship of God was [Page 2] confinde, when all the world besides lay drowned in Idola­trie and Paganisme, ready to bee swallowed vp into an vni­uersall graue of Waters, which was already fashioned in the clouds by the angry, vnresistable hand of the all-powerfull God, who was now so implacably, but most iustly prouoked by those rebellious and cruell generations, that Hee would not suffer His Spirit to striue any more with them; but inex­orably resolued to open the windowes or floudgates of hea­uen, giuing extraordinarie strength of influence to the Stars, abundance to the Fountaines of the great deepe, comman­ding them to cast out the whole treasure, and heape of their waters; & taking away the retentiue power from the clouds, that they might powre downe immeasurably; for the bury­ing of all liuing creatures which breathed in the ayre: Noah and his family excepted. From whence by the way, before I breake into my text, take this Note.

Doctr. The seruants of God are men of singularitie: I meane it not in respect of any fantasticalnesse of opinion, fu­riousnesse of zeale, or turbulencie of faction, truely so called: but in respect of abstinence from sinne, puritie of heart, and holinesse of life.

Reasons: 1. Gods holy Word exacts and expects from all that are new-borne, and heires of Heauen, an excellency a­boue Quàm multos Philosophorum & audiuimus, & legimus, & ipsi vidimus castos, patientes, mode­stos, liberales, ab­s [...]inentes, benig­nos, & honores mundi simul & delicias respuen­tes, & amatores [...]ustitiae, non mi­nus quàm scien­tiae! - Quod si e­tiam sine Deo homines ostendunt quales à Deo facti sunt: vide quid Christiani facere possunt, quorum in melius per Christum natura & vita instructa est, & qui diuinae que (que) gratiae iuuantur auxilio▪ August. Epist. 142. ordinary, Pro. 12. 26. Matth. 5. 20. & 47. Being taken forth as the precious from the vile, Ierem. 15. 19. by the power of the Ministerie, they must not onely goe beyond the hiest Quae non tormenta patiemur, qui eum iubeamur iustici [...] superare Ph [...]risaos. Gentilibus quoque inferiores iaceamus? Quemadmodum igitur, responde quaeso, videbimus regnum futurum? Chry­sost. Hom. 18. in cap. 5. Matth. As for those vertues that belong vnto morall righteousnesse, and honesty of life, we d [...]c not mention them, because they are not proper vnto Christian m [...]n, as they are Christian, but doe concerne them [...] me [...], Hooket lib. 3. of Ecclesiast. Politie. ciuill perfections of the exactest morall Puritane amongst the most honest Heathens, Heb. 12. 14. but also exceed the righteousnesse, and all the outward religious conformities of the deuoutest Pharises, whose sufficiencies, Luk. 18. 11, 12. many thousands in these times come short of, and yet hope to be saued: or they can in no case enter into the Kingdome of [Page 3] Heauen. But lest any bee proudly puft vp with sence of this singularitie, and excellencie aboue his neighbour; let him know, that humilitie is euer one of the fairest flowers in the whole garland of his supernaturall and diuine worth; and that selfe-conceitednesse would impoyson euen Angelicall perfection.

2. They must vpon necessitie differ from a world of wic­ked men; by a sincere singularitie of abstinence from the Ephes. 2. 2. course of this world; the 1. Pet. 4. 2. lusts of men; the Rom. 12. 2. corruptions of the times; Prou. 4. 14, 15. Ephes. 5. 11. familiaritie with gracelesse companions; the Coloss. 4. 6. Sicut qui Diabo­lum sequitur, San­ctorum collegium affectu, & opere aspernatur: ita qui Deo perfectè adhaeserit, impio­rum consortium nequaquam ad­mittit. Gregor. in Psal. 6. worldlings language, prophane sports; all wicked wayes of thriuing, rising, and growing great in the world, &c.

3. They make conscience of those duties and diuine commands, which the greatest part of men, euen in the noonetide of the Gospell, are so farre from taking to heart, that their hearts rise against them. As, to bee hot in Reli­gion, Reu. 3. 16. To be zealous of good workes, Tit. 2. 14. To walke [...] precisely, Ephes. 5. 15. To bee feruent in spirit, Rom. 12. 11. To striue to enter in at the straite gate, Luke 13. 24. To plucke out their right eyes; that is, to abandon their bosome delights, Matth. 5. 29. To make the Sabbath a delight, Isa. 58. 13. To loue the Brotherhood, 1. Pet. 2. 17. With an holy violence, to lay hold vpon the Kingdome of Heauen, Matth. 11. 12.

4. Experience, and examples of all ages, from the creati­on downeward clearely prooue the point. At this time, as you see, the Saints of God were all harboured vnder one roofe, and yet not all sound there. Suruey the ages after­ward: The time of Abraham; who was as a brand taken out of the fire of the Chaldeans: The time of Elijah, when none appeared to that blessed man of God: The time of Esaiah, who cryed, chap. 53. 1. Who hath beleeued our report? The time of Manasseh, who built altars for all the host of Heauen, in the two Courts of the House of the Lord: The time of Antio­chus, when he commanded the Sanctuarie, and holy people to bee polluted with Swines-flesh, and vncleane beasts to be sacrificed, the abomination of desolation to bee set vp vpon [Page 4] the Altar: That darksome time, when the glorious Day-Star, Christ Iesus himselfe, came downe from Heauen to illighten the earth: The time of Antichrist, when all the world won­dred after the Beast: Our times, wherein, of sixe parts of the earth, scarce one of the least is Christian. And what a deale of Christendome is still ouer-growne with Popery, and o­ther exorbitant distempers in point of Religion? And where the Truth of Christ is purely, and powerfully taught, how few giue their names vnto it? And of those who professe, how many are false-hearted or meerely formall?

5. Me thinks worldly wisdome should rather wonder that any one is wonne vnto God; then cry out, and complaine; Is it possible, there should be so few? Sith all the powers of darknesse, and euery diuell in hell oppose might and maine the plantation of grace in any soule: sith there are moc snares vpon earth, to keepe vs still in the inuisible chaines of darknesse and sinne, then there are starres in heauen: sith euery inch, euery little artery of our bodies, if it could, would swell with hellish venome to the bignesse of the greatest Go­liah, the mightiest Gyant, that it might make resistance to the sanctifying worke of the holy Ghost: sith our soules na­turally would rather die, and put off their immortality and euerlasting being, then put on the Lord Iesus: In a word, sith the new creation of a man is holden a greater worke of wonder, then the creation of the world.

6. Lastly, let vs set aside in any Country, Citie, Towne, Family: First, all Atheists, Papists, and distempered exor­birants, from the blessed Truth of doctrine taught in our Church: Secondly, all Whoremongers, Drunkards, Swea­rers, Lyers, G [...]at. 5. 21. Reuellers, Worldlings, Vsurers, and fellowes of such infamous ranke: Thirdly, all meerely ciuill men, who come short of Cato, Fabricius, and other honest Heathens, and wanting holinesse, shall neuer see the Lord, Heb. 12. 14. Fourthly, all grosse Hypocrites, whose outsides are painted with superficial flourishes of holinesse and honesty, but their inward parts filled with rottennesse and lust; who haue their hands in godly exercises, when their hearts are in hell. Fiftly, [Page 5] all formall Hypocrites, who are deluded in point of Salua­tion, as were the foolish Virgins, and that proud Pharise, Luk. 18. 11. Sixthly, all finall back-sliders, of which some turne sensuall Epicures, and plunge themselues into worldly pleasures, with farre more rage and greedinesse, by reason of former restraint by a temporarie profession; others become scurrill deriders of the holyway; some, bloody goads in the sides of those with whom they haue formerly walked into the house of God, as friends. Seuenthly, all vnsound Pro­fessors for the present, of which you would little thinke, what a number there is: I say, let these and all other stran­gers to the purity and power of godlinesse be set apart, and tell mee how many true-hearted Nathaneels wee are like to Non possumus negare plures esse malos, & tam plu­res, vt inter cos prorsus non appa­rentgrana in areâ. Nam quisquis a­ream videt, potest putare, quòd pales sola sit, August▪ in Psal. 47. p. 528. finde?

Vses: 1. Trie then the truth of thy spirituall state by this marke of a sober and sincere singularitie. If thou still hol­dest correspondence with the world, and conformitie to the fashions thereof; if still thou swimmest downe the current of the times, and shiftest thy sailes to the sitting of euery Winde; if thine heart hanker still after the tastlesse fooleries of goodfellowship, and follow the multitude to doe ill; if thou be carried with the swinge and sway of the place where thou liuest, to vphold by a boisterous combination, lewd­nesse and vanity, to prophane the Lords day, to scorne Pro­fession, oppose the Ministerie, and walke in the broad Way; In a word, if thou doest as the most Si tur bam imi­tari volueritis, in­ter paucos angu­stam viam ambu­lantes non eritis, August. de Temp. Serm. 64. doe; thou art vtterly vndone for euer. But if with a mercifull violence thou bee pulled out of the world, by the power of the Word, and hap­pily weaned from the sensuall, insensible poison of all bit­ter-sweet pleasures; and fellowship with vnfruitfull workes of darknesse; If by standing on Gods side, and hatred of all false wayes, thou art become the Drunkards song, as Dauid was, and a by-word amongst the sonnes of Belial, as was Iob; If the world lowre and looke sowre vpon thee for thy looking towards Heauen, and thy good-fellow companions abandon Thee, as too precise; If thy life be not like other mens, and thy waies of another fashion, as the Epicures of those times [Page 6] charged the righteous man, when the booke of Wisedome was written; In a word, if thou walkest in the narrow way, and be one of that little flock, which liues amongst Wolues, Luk. 10 3. Isa. 11. 6, 7. and therefore must needs bee little; so that by all the Leo­pards, Lions, and Beares about thee, I meane all sorts of vn­regenerate men, thou art hunted for thy holinesse, as a Par­tridge on the mountaines, at least by the poison and persecu­tion of the tongue; I say, then thou art certainly in the hie way to Heauen.

2. If the Saints of God bee men of singularitie, in the sence I haue said; then away with those base, and brainelesse cauils, against those who are wise vnto saluation: What? are you wiser then your fore-fathers? then all the Cùm vndique mal [...] pe [...]strepant, & dicant, Quare sic viuis? Tu solus Christianus es▪ Quare non sacis quod faciunt & alii, &c? Et tu dicis, Christianus sum, vt repellas istos nescio quo [...]: sed aduersarius premit, vrget, quod peius est exemplo Chri­stianorum suffo­cat Christianos. Sudatur, astuatur, tribulatur anima Christiana, &c. Ideo vide quid dicat. Respondet enim, Quid mihi prodest, quia modò mihi facio remedia, & luc [...]or paucos dies? Exeo hinc de isto se­culo, & vado ad Dominum meum, & mittet me in ignem, quia praeposui paucos dies vitae futurae, mit [...]et me in gehennas—Et hoc fortè non in plateâ tibi dicit amicus, sed in domo vxor, aut fortè maritus vx­ori fideli, bonae & sanctae deceptor ipsius, Si mulier marito, Eua est illi: Si vir vxori, Diabolus est illi. Aut ipsa tibi [...] est, aut ru illi serpens es. Aug. in Psal 93. p. 201. Towne? then such and such learned men? then your owne Parents? Are you wiser then your Head, may the Husband say, &c. Non igitur dubium est, quin generatio praua infensissi [...] cum odetit, & variè exercuerit, insultantes ei: Num t [...] solus sapis? Num solus tu Deo places? Num nos reliqui omnes erramus? omnes damn abimur? Tu solus non erras? Solus non damna­be [...]is? Haec magna virtus fuit. Nobis enim hodiè impossibile esse videtur, vt vnus se opponat toti orbi tetrarum, reliquos omnes damnet, tanquam malos, qui tamen Ecclesiam, verbum & cultum Dei iactant, se autem solùm statuat Dei filium, & Deo acceptum esse, Lutherus. Ne (que) paru [...]m est despicere irridentes & oppr [...] bantes, & salibus incessentes: at iustus ille non tantùm decem & viginti, & centum homines, sed & omnem hominum naturam & tot myriades despexit. Verisimi [...]e enim omnes illos ridere, repre­hendere, subsannare, & debacchari: & fortè etiam, si possibile fuisset, dilacerare voluisse. Chrysost. Hom. 23 in cap. 6. Gen. Tam domestica illi erat strenuitas, vt viam diuersam à vulgati, quam omnis multitudo ina [...]bulabat, iret: & neque timeret, neque suspicaretur aliquid tale, quale verisimile est, ignauis accidere: qui si qu [...]ndo viderint, multos simul con [...]pirate, hoc velamen, & hanc occasionem suae ignauiae pretex­unt, ac dicunt: Quid ego no [...]um, & singulare post illos omnes facturus essem aduersarius tantae multi­tudinis, & cum tanto populo bellam susceptu [...]us? Numquid illis omnibus ego admirabilior essem? Quae vtilit [...]s foret tantarum inimicitiarum? Quod commodum tanti odij? Nihil talium cogitabat, neque in [...]nimum [...], Id [...]m ibid. Hom. 22. Nay further, to Noah it might haue been said by the wret­ches of those times, Art thou wiser then all the world? (He out of the height of his heroicall resolution, easily endured and digested the affronts and indignities of this kinde from millions of men.) But take thou these spitefull taunts, and binde them in the meane time, as a Crowne vnto thee, and aduance forward in thine holy singularitie with all sweete [Page 7] content and vndauntednesse of spirit, towards that glorious immortall Crowne aboue; and let those miserable men, whose eyes are hood-winkt by Satan, and so blinded with earthly dust, that they cannot possibly discerne the inuisible excellencies and true noblenesse of the neglected Saints, follow the folly of their worldly wisdome, and sway of the greater part, to endlesse woe; and then giue losers leaue to talke.

3. Let euery one, who in sinceritie of heart seekes to be saued, euer hold it a speciall happinesse, and his hiest honor, To walke with God, is a precious praise, though xone d [...]e it but my selfe, and to walke with man, with the world, with a Towne or Parish, in wicked wayes, is a deadly sia, though millions doe it, B. Babing­ton vpon Gen. 6. vers. 8. to be singled out from the vniuersall pestilent contagion of common prophanenes, and the sinfull courses of the greatest part; and to be censured as singular in that respect. Neither is this a singular thing, that I now suggest; but it hath been the portion of the Saints in all ages, to be trod vpon with the feete of imperious contempt, as a number of odde despised vnderlings, whereas indeed they are Gods Iewels, and the onely excellent vpon earth. Behold, saith Isaiah, chap. 8. 18. I and the Children whom the Lord hath giuen me, and for signes and wonders in Israel, I am as a monster vnto many, saith Da­uid, Psalm. 71. 7. I am in derision dayly, euery one mocketh mee, saith Ieremy, chap. 20. 7. We are made, saith Paul, a spectacle vnto the world, and to Angels, and to men, 1. Cor. 4. 9. We are made as the filth of the world, the off-scowring of all things, v. 13. In Sunt multi ma­lè viuentes Chri­stiani, inter quos qui voluerit benè viuere, & inter ebriosos sobrius esse, & inter for­nicatores castus esse, & inter con­sultatores Mathe­maticorum Deum sinceriter colere, & nihil tale re­quirere, & inter spectatores nugacium theatrorum noluerit ire nisi ad ecclesiam, patitur insultores ipsos Christianos, & patitur verba aspe [...]a, & dicunt, Tu magnus, tu iustus, tu es Helias, tu es Petrus, tu do coelo venisti: insultant quo cunque se verterit, audit hinc atque inde verbum asperum. Quod si time [...], recedit à via Christi Dei.—Quando audit verba aspera, vnde sibi habet facere solatium, vt non cu­ret verba aspera, &c. Dicat, Qualia verba audio, seruus peccator? Dominus mens audiuit, Daemonium habet. August. in Psalm. 90. Austins time, those that made conscience of their waies, durst not plunge into the corruptions of the times, and play the good fellowes, were scornefully pointed at, not onely by Pagans, but euen by vnreformed Professors, Professors at large, as we call them, as fellowes that affected a precisenesse and purity aboue ordinary and others: They would thus in­sult and scoffingly fly in the face of such an holy one: You are a great man, sure, you are a iust man, you are an Elias, you [Page 8] are a Peter, you come from Heauen, &c. In Si simplex ali­quis, si castus, aut frugalis in Colle­gio aliquo vel conuentu, latam & lubricam per­ditorum viam non sectetur, fabula, & ridiculum caetetis efficitur. Insolens quoque, & singu­laris, insanus aut Hypocrita conti­nuo appellatur. Vnde & multi, qui ad bonam frugem deuenirent, si cum modestis & bonis degerent; hac ratione abstracti per malorum con­sortia ad malum trahuntur, dum talia inter suos contubernales nomina subire ve­rentur. Nicolaus d [...] Clymenges, de vitijs Minist. Eccl. apud Ioan. de Ger­sonno. Tom. 2. after-times, if a man were but meerely ciuill, ingenuous, chaste, temperate, hee was made a by-word and laughing stocke to those about him. They presently said; Hee was proud, singular, beside himselfe, Hypocrite, &c. Thus it was, is at this time, and will bee to the worlds end, that euery stigmaticall Whoremonger, beastly Drunkard, ignorant Lozell, scoffing Ismael, and Selfe-guilty wretch will haue a bitter gird, a dry blow, as they say, a scur­rill gibe, to throw like the Mad-mans fire-brand into the face of Gods people, as though they were a company of odde humorous fellowes, and a contemptible generation. This, I say, euer was, and euer will bee the worlds opinion of the wayes of God. The children of darknesse euer harbour such conceits, and peremptorily passe such censures vpon the children of light.

It is strange! men are content to be singular in any thing, saue in the seruice of God, and saluation of their soules. They desire, and labour too, to be singularly rich, and the wealthiest in a Town; to be singularly proud, and in fashion by themselues; to be the strongest in the company to powre in strong drinke. They would with all their hearts be in ho­nour alone, and adored aboue others. They would dwell a­lone, and not suffer a poore mans house to be within sight. They affect singularitie in wit, learning, wisedome, valour, worldly reputation, and in all other earthly precedencies; but they can by no means endure alonenesse, and singularity in zeale, and the Lords seruice. In matters of Religion, they are resolued to doe as the most doe, tho in so doing they cer­tainly damne their owne soules, Math. 7. 13. Basest coward­linesse, and fearefulnesse fit for such a doome! Reuel. 21. 8. They are afraid of taking Gods part too much; of fighting too valiantly vnder the Colours of Christ; of being too bu­sie about the saluation of their soules; lest they should bee accounted too precise, fellowes of an odde humour, and engrossers of more grace than ordinarie. It is one of Satans dreadfull depths, as wide as hell, and brimme-full with the blood of infinite soules: To make men ambitious, and coue­tous [Page 9] of singularitie in all other things; but in godlinesse, and Gods seruices; not to suffer it in themselues, and to persecute it in others.

Now in this Story of Noah, so highly honoured with sin­gularity of freedome from the sinfull contagion of those des­perate times, and happily exempted from that most generall, and greatest Iudgement vpon earth that euer the Sunne saw, an vniuersall drowning; gloriously mounting vp vpon the wings of saluation and safety, both of soule and body, when a world of Giant-like Rebels sunke to the bottome of that new Sea, as a stone, or lead, I consider,

1. The cause of such a singular blessed preseruation; which was the free grace and fauour of God: But Noah found grace in the eyes of the Lord, vers. 8.

2. The renowne, and honour of Noahs name: in that he stands heere as the Father of the Pereunte mun­do, vnus Noē ser­uatur, quasi stirp [...] incorrupta, vt no­ui mundi sit origo, & nouorum ho minū seminarium, Ambros. new world, holy seede, and progenitors of Iesus Christ: These are the generations of Noah, verse 9.

3. The description of Noahs 1. Personall goodnesse: 2. Preseruation: 3. Posteritie. These two latter follow. His personall description stands in the end of verse 9. Noah was a iust man, and perfect in his generations, and Noah walked with God. Where wee finde him honoured with three noble Attributes, which make vp the Character of a compleate Christian: 1. Honestie. 2. Vprightnesse. 3. Pietie. And they receiue much excellency and lustre from a circum­stance of time: In his generations: At (que) hae virtutes Noachi circum­stantiâ temporum, personarúmque amplificantur, cùm ita fuisse dici­tur, non aetate vná, sed multis, non conuersati­one cum bonis, sed cum homini­bus corruptissi­mis, & seculo cor­ruptissimo. Iun. in A [...]. c. 6. Gen. which were many and mainly corrupt.

Without any further vnfolding my Texts coherence and dependance vpon either precedent or following parts, (for Historicall passages are plainer, and doe not euer exact the length and labour of such an exact resolution, as other Scrip­tures doe,) I collect from the first point, wherein I finde Gods free grace to bee the prime and principall cause of Noahs preseruation, this Note:

Doct. The free grace and fauour of God is the first moouer and fountaine of all our good. Consider for this purpose such [Page 10] places as these, Ier. 31. 3. Hos. 14. 4. Deut. 7. 7, 8. Rom. 9. 11, 12, 13. Ioh. 3. 16. Ios. 24. 2, 3. Ephes. 1. 5.

And it must needs bee so. For it is vtterly impossible that any finite cause, created power, or any thing out of Him­selfe, should primarily mooue and incline the eternall, im­mutable, increated, omnipotent will of God. The true ori­ginall and prime motiue of all gracious, bountifull expressi­ons and effusions of loue vpon His Elect, is His [...]. His merum beneplacitum: The good pleasure of His will. And therefore to hold, that election to life is made vpon fore­sight of faith, good workes, the right vse of free-will, or any created motiue, is not only Sicut Deo nihil potest esse causa vt incipiat velle: ita & ipsi Deo ni­hil potest esse causa vt ab aeterno aliquid velit, sicut nihil potest ei esse causa, vt ab aeter­no sit, Driedo Tom. 3 lib. de concor lib. Arb. & praedest. diui. cap. 3. Non enim Deus monetur abaliquâ re àd extra, ad ali­quid agendum; a­lioquin ipsius vo­luntas ab alio in volendo depen­deret, quod re­pugnans est. Ru­beus in 1. Sent. dist. 40. Diuinae voluntatis non solùm nulla est causa finalis, & moriua per mo [...] obiecti; sed etiam nullum est obie­ctum creaturae, quod possit Deo esse ratio volendi aliud, sed sola sua bonitas, Vasq [...]z [...] 1. p. disp. 91. q. 23. Art. 5. cap. 1. false, and wicked; but also an ignorant and absurd Tenent. To say no more at this time, it robs God of his All-sufficiencie, making Him goe out of Himselfe, looking to this or that in the creature, vpon which His will may bee determined to elect. The Schoole-men tho otherwise a rotten generation of Diuines, yet are right in this.

1. That distinction which I learne from my That most worthy, wise, holy, [...]nd lear­ned Minister [...]of God, Iohn Ran dall, Ser. 2. vpon Rom. 8. pag. 44. Master, in his heauenly Sermons published since his death, doth leade vnto aright, and truely inlighten this Head-spring of all our good. 1. Some actions of Gods loue vnto vs, saith he, are so in Christ, that they are wholly suspended on Him, and His me­rits are the onely procuring cause of them: For example, For­giuenesse of sinnes, is an action of Gods loue vnto vs, and yet this wholly depends vpon Christ, and his merits; so that His pre­cious Blood must either procure this mercy for vs from God, else they will neuer bee forgiuen; and this, and the like loue of God, is both in Christ, and for Christ. 2. There are some o­ther actions of Gods loue, which arise meerely and onely out of the absolute will of God, without any concurrence of Christs me­rits; As the eternall purpose of God, whereby Hee hath deter­mined to chuse some men to saluation; this is an action of Gods loue meerely rising out of His absolute will, without Christs merits. For Christ is a Mediatour, and all his merits are the effects of his loue, not the cause of it. And yet this loue, though it be not for Christ, yet is it in Christ, Ephes. 3. 11. According to [Page 11] the eternall purpose, which hee wrought in Christ Iesus our Lord: that is, in regard of the execution of it; for euen this eternall purpose, and all the actions of Gods loue, which arise from his absolute Will, are effected, and brought to passe in and through Christ.

3. Wee may take an estimate of the absolute, and infinite frankenesse of this vnconceiueable loue of God to his, which reacheth from euerlasting, to euerlasting, by looking vpon that goodly, faire, sweete, amiable creature described, Eze­chiel 16. In the beginning of the Chapter, shee lies most fil­thy and foule, tumbling in her owne blood, pittied by no eye, abhorred of all; which loathsomnesse should rather haue begot loathing, then loue: auersion and hate, then affection, and liking: yet God Himselfe doth there pro­fesse, out of a melting pang, and ouer-flowing abundance of His free grace, that, that time was vnto Him the time of loue: Hee spred his skirt ouer her, and couered her naked­nesse. In a word; after she was dressed, and adorned with Gods most skilfull mercifull hand, she became a most louely thing: First, washed with water, cleansed from blood, an­ointed with oyle; then cloathed with broidered worke, shod with Badgers skinne, girded about with fine linnen, co­uered with silke, decked with ornaments of siluer and gold; with bracelets vpon her hands, a chaine on her necke, a iewell on her forehead, earerings in her eares, and a beautifull Crowne vpon her head; fedde with fine flower, honie and oyle; so that she became exceeding beautifull, and renow­ned through the whole World, for her perfect comelinesse, euen mine owne comelinesse, which I put vpon her, saith the Lord God.

Uses: 1. All praise then is due vnto Iehoua, the Author of all our good, the Fountaine of all our blisse, the Well­spring of immortalitie and life, whereby we liue, and moue, and haue our being; our naturall being, the beeing of our outward state; our gracious being, the euerlastingnesse of our glorious state. Were the holiest heart vpon earth enlar­ged, to the vast comprehension of this great Worlds wide­nesse; [Page 12] nay, made capable of all the glorious and magnifi­cent Hallelu-iahs, and hearty praises offered to Iehoua, both by all the militant, and Triumphant Church; yet would it come infinitely short of sufficiently magnifying, admiring, and adoring the inexplicable mysterie, and bottomles depth of this free, independant mercy, and loue of God, the Foun­taine, and first Moouer of all our good! We may, and are bound, to blesse God for all the meanes, instruments, and se­cond causes, whereby it pleaseth God to conferre, and con­uey good things vnto vs: but we must rest principally, with lowliest thoughts of most humble and heartiest praiseful­nesse, at the Well-head of all our welfare, Iehoua, blessed for euer. Wee receiue a great deale of comfort, and refresh­ment from the Moone and Starres; but wee must chiefly thanke the Sunne: from the greater Riuers also; but the maine Sea is the Fountaine. Angels, Ministers, and Men may pleasure vs; but Iehoua is the principall. Let vs then imitate those Lights of Heauen, and Riuers of the Earth; do all the good wee can with those good things God hath gi­uen vs by his instruments; and then reflect backe towards, and returne all the glory and praise vnto the Sunne of righ­teousnesse, and Sea of our saluation. The beames of the Moone and Starres returne as farre-backe to glorifie the face of the Sunne, which gaue them their beauty, as they can possibly, vntill they be reflected, or determine by necessarie expiration, the Sunnes eiaculatorie power being finite: Let vs semblably euer send backe to Gods owne glorious Selfe, the honour of all His gifts, by a fruitfull improouement of them, in setting forth His glory, and by continuall feruent eiaculations of praise, to the vtmost possibilitie of our graci­ous hearts.

And here I cannot hold, but must needs most iustly com­plaine of the hatefull, intolerable vnthankefulnesse of vs in this Kingdome, the happiest people vnder the Cope of Hea­uen, had we hearts enlarged to conceiue aright of Gods ex­traordinary loue, and such miraculous mercies, as neuer Na­tion enioyed! Walke ouer the World: Peruse the whole [Page 13] face of the Earth, from East to West, from North to South, I speake not thus, to beget securitie, which is ready to blow vs vp; but to stirre to thankful­nesse, wherein, I know, we are wo­fully wanting. I tell you not here, how we behaue our selues towards God, which is most wret­chedly; but how his blessed Maiestie beares himselfe to­wards vs, which is most bountifully. which is aboue one and twenty thousand miles about both wayes; and from one side of Heauen to another; thou shalt not finde such another illightned Goshen, as this Iland, where­in we dwell. Of sixe parts of the Earth, fiue are not Christi­an; and in Christendome, what other part is so free from the reigne of Popery, the rage of Schisme, or the destroying Sword? Or where besides doth the Gospell shine with such glory, truth and peace? Or in what nooke of the World are there so many faithfull Soules, who cry vnto God day and night, against the abominations of the times; for the preseruation of the Gospell; that Gods Name may bee glo­riously hallowed, His Kingdome come, His will bee done in euery place, and themselues serue him with truth of heart? And yet we are too ready, if wee haue not the height of our desires, and our wils to the ful, in stead of patience, teares, and prayers, which best become the Saints; to embitter all other blessings, and to discouer most horrible vnthankefulnesse for them, by repining, grumbling, and discontent; I am sure, by not reioycing (as we ought) in euery good thing, which the Lord our God hath giuen vnto vs; and by not improouing the ex­traordinarinesse of His mercies, to our more glorious seruice of Him, and more humbly and precisely walking before Him. Giue me leaue therefore in short, to reuiue and refresh your memories, with representation of some generall heads onely of those innumerable speciall fauours, with which Gods mercifull hand hath crowned this Kingdome, for the stirring vp, and enlarging our hearts, to the entertainment and exercise of this most necessarie, and most neglected du­tie of praising Iehoua. And here, wee of this Nation may a great deale more iustly, and rightly say, then the French Chronicler, in the Preface to his Story, That we haue liued in a time of Miracles: our Posteritie will hardly beleeue the wonders done in our dayes. Was it not a miraculous mer­cy, that such a glorious noone tide of the Gospell, as wee haue enioyed all our life long, should spring out of the dar­kest mid-night of damned Popery, which vnhappily seized [Page 14] vpon the face of this Kingdome, in the time of Queene Ma­rie; especially watched extraordinarily, and most strongly guarded by all the policie of hell, and power of the Pepe? that the blood of those blessed Martyrs should bring forth since, such a world of Gods sincere worship, and so many thousands of gracious Soules, who are alreadie crowned with euerlasting blisse? That Queene Elizabeth, that matchlesse Princesse, and Pearle of the World, should in those fierie times bee preserued in safetie, as a sweete harmelesse Lambe, amidst so many mercilesse Romish Wolues, who implacably thirsted for her precious life? Was it not a wonder, that the sacred hand of that selfe-same crow­ned blessed Lady, next vnder Gods Almightie One, should in despite of all the Powers of Darknesse, and Popish rage, raise our true Religion, as it were by miracle from the dead, a thing which the World so little hoped to see; that euen they, which beheld it done, scarcely beleeued their owne senses at the first beholding? That afterward, the Siluer line of her much-honoured life should be hid in the endless maze of Gods bottomlesse mercies, from the fierce assaults of so many Popish Bulls, such a prodigious varietie of murdrous complotments against her sacred Person; and all those des­perate Assasins of Rome, who all her life long hunted full greedily after her Virgin blood? The excellency of Gods prouulence and power for the Gospell, was extra­or [...]ly improo­ued in the m [...]ra▪ [...] ­lous preseruation of that [...]essed Lady from so many at­tempts, so many enemies, so many mischiefes, P [...]iols, [...], Persons, Threatnings, Insur­rections, Inu [...]sions. Curses, Excommu­nicatious, and all the vtmost malice of Hell and Pope. And was not our deliue­rance in Eightie eight a Miracle, when the Sea fought for vs, and her proud waues enlarged themselues, to swallow vp quick their prouder burden? There was a day, as many of vs may remember, which the Papists called, The long-lookt-for Day; the Day which should pay for all: They meant the Day, when Queene Elizabeth should die. About which, their false prophets were so confident and hopefull, that they ex­pected vpon the blood of that Day, to haue built their Ido­latrous Babel againe: For they would needs foretell, that it would bee a bloody Day. Answer to the Libel of Engl [...]ust. pag. 176. & 185. By the vncertaintie of the next Heire (said one of them in the late Queenes dayes) our Coun­trie is in the most dreadfull, and desperate case; in the greatest miserie, and most dangerous termes, that euer it was since, or be­fore [Page 15] the Conquest; and farre worse then any Countrie of Chri­stendome, by the certainty of most bloody, ciuil, and forren warres: all our wealth and felicitie whatsoeuer, depending vpon a few vncertaine dayes of Queene Elizabeths life. Clouds of blood (saith Non vos late [...] modò grauis, & senecta Principis aetas, cuius sepul­chrum, veluti to­tius regni voragi­nem & naufragi­um fermè sub o­culis contempla­mini.—Caeterùm insupèr aduer­tente [...] cogitati­ones ad Reipub licae membra tam varijs concilijs distracta, ingentes moles tempesta­tum & turbationū, cruentorum im­brium conglome­ratas nubes vestris impendere cerui­cibus despicietis.—Vndequaque proh dolor, Anglia in praedam expeti­tur & expectatur. Westonus de tri­plici hominis offici [...] in peroratione ad Academicos. another) hang in the Aire, which at the death of Queene Elizabeth will dissolue, and raine downe vpon Eng­land, which then is expected as a prey to the ambition of neighbour-Nations. I am sure, the false prophet spake to this sense. And what comes of all this, when the Day came? God, euen wrought a miracle of mercy for the comfort of this Kingdome, and further confusion of such tellers, and fore­tellers of lyes: For the Sunne set, and no night followed: the same mercifull hand at the same time crowned Queene Eli­zabeth with immortall glory, and set the earthly Crowne of this Kingdome vpon King Iames his head, without sheading so much, as one drop of blood. And was it not a miraculous mercy to haue such a King, after such a Queene? who hath alreadie, next vnder that mighty God, by whom Kings reigne, continued the Gospell vnto vs, and preserued vs from the destroying Sword now full twenty yeeres: And what do you thinke, were twenty yeeres Peace, and the enioyment of the Gospell, worth, were it to be bought? Who hath enno­bled this Kingdome for euer, by his excellent Writings, in the cause of Religion against Antichrist, which would haue created a great deale of honour to a priuate man, minding nothing else: How illustrious then doe they make our King? The child vnborne will blesse King Iames, for his premoniti­on to all the Princes, and free States of Christendome; and that Royall Remonstrance, against the rotten, and pestilent Oration of the French Cardinal, to the vtter, and triumphant ouerthrow of it; penned in that stile, that none can possibly reach, but a learned King: his Golden pen hath giuen such a blow to that beast of Rome, that hee will neuer be able to stand vpon his foure legs againe: hee hath shot out of his Royall bow such keene arrowes, taken out of the quiuer of Gods Booke, which will hang in the sides of that skarlet Whore, and make her la [...]e as long as she liues. Did hee not [Page 16] seale vs an Instrument of his hand, as it were, to testifie his in­uincible cleauing to the Truth, which he hath so excellently, and vnanswerably defended with his Pen, the same day hee gaue the Noble Princesse, a second Elizabeth, to the Pala­tine? Hath he not most happily and seasonably stopped the hasty torrent of the Arminian Sect, & the domineering rage of bloody Duels, &c? And was not the discouery and deli­uerance from the Powder-plot, that great astonishment of Men and Angels, one of the most vnparalelled and mercifull Miracles, that euer the Church of God tasted? Is it not admi­rable in the eyes of all Christendome, that the only Daugh­ter of our King, vnworthily hunted vp and downe like a Partridge in the Mountaines, should with such Heroicall height of spirit passe thorow so many insupportable dangers, difficulties, and indignities, impossible to be forced vpon La­dies by generous spirits, and as impossible to bee borne and ouercome, but by an inuincible spirit; and that Shee and all her Royall little Ones should bee still safe in the golden Ca­binet of Gods sweetest prouidence? And to crowne all with a wonder of greatest astonishment, doe not we all, that are the Kings faithfullest Subiects, almost feare still, lest we be in a dreame, that Prince Charles, the Flowre of Christendome, should returne home so! To say no more: Away then with all sowre, melancholike, causelesse, sinfull discontent. And, Praise ye the Lord, sing vnto the Lord a new song, and his praise Psal. 149. [...]. 1. 2. 4, 5. in the congregation of the Saints. Let Israel reioyce in him that made him: let the children of Zion be ioyfull in their King. For the Lord taketh pleasure in his people: Hee will beautifie the meeke with saluation. Let the Saints be ioyfull in glory: let them sing aloud vpon their beds. In a word, let vs of this Iland, as we haue iust cause, aboue all the Nations of the earth, and aboue all Ages of the Church, from the very first creation of it, praise Iehoua most heartily, infinitely, and for euer.

2. Neuer hit any in the teeth with deformity of bodie, dulnesse of conceit, weaknesse of wit, poorenesse in outward state, basenesse of birth, &c. For who makes thee to differ from 1. Cor. 4. 7. another? Either,

[Page 17]In naturall gifts, as comelines of body, beauty, feature, sta­ture, wit, strength, &c. See Iob 10. 10, 11. Psal. 139. 13, 14, 15.

In ciuill endowments, or any artificiall skill; vntill it come euen vnto matters of Husbandry: See Esay 28. 26.

In outward things, see Psalm. 127. More particularly, in preferment, and promotion, see Psal. 75. 6, 7. In children, 1. Sam. 1. 27. Psal. 127. 3. In a good wife, see Prou. 19. 14.

In spirituall things, see Ezech. 16. Isa. 43. 25. Rom. 11. 5. 2. Tim. 1. 9. Phil. 1. 29. Rom. 3. 24. Eph. 2. 10. In any thing thou canst name. We are all framed of the same mold, hewed out of the same Rocke, made as it were, of the same cloth, the sheares, as they say, onely going betweene; it is therefore onely the free loue and grace of God, which makes all the difference.

Whereupon, it was an excellent speech of the last French King, as his Chronicler reports: When I was borne, there were In the Historie of his life and death, pag. 93. a thousand other soules more borne: what haue I done vnto God, more then they? It is his meere grace and mercie, which doth of­ten bind me more vnto his iustice: for the faults of great men are neuer small.

Let none then, I say, ouer-looke, disdaine, or brow-beate their brethren, by reason of any extraordinarinesse of gifts, eminency of parts, singularitie of Gods speciall fauour, or in­dulgence towards him in any good thing, which he denies to others. Especially, thy selfe being vouchsafed the mercy of conuersion; neuer insolently and imperiously insult ouer those poore soules, who are beside themselues in matter of saluation, who like miserable drudges, damne themselues in the Deuils slauery, and suffer their corrupt nature to carrie them to any villanie, lust, or lewd course. Alas! our hearts should bleed within vs, to behold so many about vs, to im­brew their cruell hands in the bloud of their owne soules, by their ignorance, worldlinesse, drunkennesse, lust, lying, scof­fing at profession, hating to be reformed, &c. What heart, except it be hewed out of the hardest rocke, or hath suckt the brests of mercilesse Tygers, but would yerne, and weepe, to see a man made of the same mold with himselfe, wilfully, as it were, against the Ministery of the Word, a thousand warnings, and Gods many compassionate inuitations, to cast [Page 18] himselfe body and soule into the endlesse, easelesse, and re­medilesse miseries of Hell? And the rather should we pittie, and pray for such an one, who followes the swinge of his owne heart, to his owne euerlasting perdition, because, as I said before, there went but the sheares betweene the matter whereof we were all made; onely the free mercy, goodnesse and grace of God makes the difference. If he should giue vs ouer to the vnbridled current of our corrupt nature, wee might be as bad, and run riot into a world of wickednesse, as well as he: if the same God visit him in mercy, he might be­come euery way as good or better, then we.

3. If the free loue of God, bee the fountaine of all our good; away then with that fained fore-sight of faith, right vse of free-will, good workes, which should mooue God to elect before all eternitie; and that Luciferian selfe-conceite of present merit, Thes. 2. 4. fit monstrous broode of that Beast of Rome, who opposeth and exalteth himselfe aboue all that is called God. For workes meritorious fore-seene, are equally opposite to Grace, as workes meritorious really existing. Here you must cal to mind those eight considerations, which I opposed against that wicked Tenent of Merit, which doth iustly merit neuer to taste of Gods free mercy.

From the second point in these words; These are the ge­nerations of Noah] whereas the fame and memoriall of all the Families vpon Earth besides, lay buried and rotting in the gulfe of euerlasting obliuion, as their bodies in the vni­uersall graue of Waters; the family of Noah, a righteous and holy man, is not onely preserued in safetie from the ge­nerall Deluge; but his generations registred and renowned in the Booke of God, and conueyed along towards the Lord Iesus, as his Progenitors and precedent Royall Line; I ob­serue this point:

Doct. Personall goodnesse is a good meanes to bring safety, honour, and many comfortable blessings vpon poste­ritie: see Deut. 5. 29. Exod. 20. 6. Psal. 37. 26. Prou. 20. 7. and 11. 21. Psal. 112. 1, 3. Act. 2. 39.

Reas. 1. Parents professing Religion in truth, make [Page 19] conscience of praying for their children, before they haue them, as did Gen. 25. 21. Isaac, 1. Sam. 1. 10. Hannah: When they are quicke in the wombe, as did Gen. 25. 22. Rebeckah: When they are borne, as did Luk. 1. 64. Zachariah: In the whole course of their life, as did Iob 1. 5. Iob: At their death, as did Gen. 27. 4. Isaack. And prayers, we know, are for the purchasing of all fauour at the hands of God, either for our selues, or others, the most vndoubted soueraigne meanes we can possibly vse.

2. Godly Parents doe infinitely more desire to see the true feare of God planted in their childrens hearts, then, if it were possible, the Imperiall Diadem of the whole Earth set vpon their heads. And therefore their principall care is, and the Crowne of their greatest ioy would bee, by good exam­ple, religious education, daily instruction, louing admoniti­ons, seasonable reproofes, restraint from wicked company, the corruptions of the times, &c. by all dearest meanes, and vtmost endeauours, to leaue them gracious, when they goe out of this world. And Godlinesse, saith Paul, hath the pro­mise 1. Tim. 4. 8. of the life that now is, and of that which is to come. It giues right and full interest to all the true honour, blessings and comforts which are to be had in Heauen, or in Earth.

3. Children are ordinarily apt, out of a kindly instinct of naturall louingnesse, from many and strongest motiues, to imitate, and follow their Parents, either in basenesse, or bet­ter carriage, to Heauen, or Hell.

4. A father that truly feares God, dare not for his heart heape vp riches, or purchase high roomes for his children, by wrong-doing, or any wicked waies of getting; whereupon, both he and his fare farre the better, and happily decline the flaming edge of those many fearefull curses denounced in Gods Book, against all vnconscionable dealers. Such as that, Ecclesiast. 5. 13, 14. There is a sore euill which I haue seene vn­der the Sunne, namely, riches kept for the owners thereof to their hurt. But those riches perish by euill trauell, and he begetteth a sonne, and there is nothing in his hand. And Habac. 2. 9, 10. Woe to him that coueteth an euill couetousnesse to his house, that he may set his nest on hie, that hee may bee deliuered [Page 20] from the power of euill. Thou hast consulted shame to thy house, by cutting off many people, and hast sinned against thy soule.

Vses: 1. Wouldest thou then haue thy little babes thou louest so dearely, blessed vpon earth, truly noble, Gods fa­uourites, meete thee in heauen? Be holy thy Selfe. Men are very carefull and curious to haue their seed-corne, and breed of cattell choise, and generous; and will they not en­deauour to nurture, manage, and conduct the immortall soules of their children with grace, by godly education, to the highest aduancement of which those noble natures are capable, euerlasting blisse, fruition of all heauenly ioyes, world without end?

2. This may also serue to reprooue, and correct those couetous Bedlams, that labour more to haue their children great, than good; rich, than religious. It is a madnesse of that kinde, which wanteth termes to expresse it: That a Man should goe to Hell himselfe, and fit his children to follow him, in seeking to establish his house, and raise his posteri­tie, by Sacriledge, Simony, Bribery, Vsury, Oppression, Depopulation, or any other course of cruelty, and wrong. For so they lay their Quae nam (que) dic ot [...] aliena rapere necessitas?—Pau­pertas inquis hoc facit, & inopia necessariorum. Atqui proptereà non debe [...] rapi­nam exercere. Nam tales diuiti [...] incertae sunt: T [...] verò tales con­gregans, non ali­te [...] facis, quàm si qui [...] rogatus cur in arenam aedificij sui fundamentaiaciat, respondeat, Propter frigoris, ac pluuiae metum. At ob idipsum non debebat funda­mentum in arenam loca [...]i. Nam ita ventus, ac nimbi mox illud subuertunt. Itaque si ditescere voles, ne­minem circum [...]enias. Si liberis tuis voles diuitias tradere, iustas acquire. Illae quippe manent, ac firmae persistunt. Quae verò tales non sunt, confestim pereunt, ac corrumpuntur. Si verò omninò ditescere cu­pis, (res enim ista necessaria non est) quibus tandem diuitijs magis frui voles? An vitae longioris? At qui [...] d. tescunt, modico plerumque [...]empore durant. Nam saepenumerò rapinae & imposturae poenas da [...]t, mortem videlicet immaturam, idque ita, vt possessis, nisi breui momento frui non liceat, & abeuntes [...] sottiantur. Fit verè & hoc saepè, vt ex delicijs, laboribus & curis aegritudines sibijpsis conscis­cant & per [...]ant, Chrysost. Ser. 2. in 1. ad Eph. foundation in fire-workes, which is able to blow vp themselues and their posterity, body and soule, roote and branch.

3. Let this fill the heart of the dying Christian with sweetest peace. For whereas the bloody knife of prophane mens vnconscionable and cruell negligence in training vp their children religiously, doth sticke full deepe in their soules; and leauing this life, they bequeath vnto them the curse of God, together with their ill gotten goods: he hap­ly finds his conscience, by reason of his former thirsty de­sire [Page 21] and sincere endeauour to doe his children good spiritu­ally, freed from the horrour of such bloud-guiltinesse, and leaues them to that comfortable outward estate, which no iniury or vsurie hath impoysoned, and to that neuer-failing prouidence of our heauenly Father, which then is wont to worke most graciously, and bountifully for vs, when wee, renouncing the arme of flesh, the fauour of man, riches of iniquitie, and all such broken staues of reede, depend most vpon it. If wee will needs bee our owne caruers for things of this life, either by right or wrong, fraud or faire dealing, all is one, so that wee may thriue and grow great in the world; then are we iustly cast off from all mercifull care o­uer vs, and exposed to ruine and curse. But if wee rest sin­cerely for our selues and ours vpon the all-powerfull Pro­uidence, it will neuer faile, nor forsake vs, but euer exercise, and improoue its sweetnesse and wisedome, for our true and euerlasting good.

In the third Point, a description of Noahs spirituall state, which is the compleate Character of a true Christian; con­sisting of three Attributes: 1. [...] sonat vi [...]um probum, aequum, iustum, ac bonum, aequi vi­delicet ac iusti studiosum. Iustnesse. 2. [...] significat hominem inte­grum, simplicem, candidum, ac sin­cerum, non versu­tum in quo nullus dolus deprehen­ditur, sed omnia & factis, & ore, & corde interse con­sonant. Musc. Nec [...] sonat perfectum, vt no­ster interpres ver­tit, sed integrum, sincerum, non fu­catum. Merc. in hunc locum, [...] Som [...]times i [...] the same that, non fraudulentus confilijs, non varius, sed simplex, apud Pagn. [...] non perfectionem absolutae sanctitaris, sed sinceritatem cordis & pietatis significat, qua [...] solam Deus à nobis nunc exigit: sicut dicitur, 1. Tim. 1. 5. Finis mandati est, &c. [...]. Sinceritie. 3. Piety. I collect from the first this note:

Doct. Euery truely religious Man, is also a righteous, and true-dealing man. From the second, this:

Doct. Sinceritie is the sinew, and Touch-stone of true Christianitie.

But these two, I haue so often pressed in the course of my Ministery, that I will p [...]sse by them at this time.

Looke what kinde of honestie to men that is, which is not accompanied with Religion towards God; the same is that Religion towards God, which is not attended with honestie to men. Unhonest religion, irreligious honesty, vnsin­cere religion and honesty, are all in one predicament, as they say, and all out of the right path. If thou haue respect one­ly to the commandements of the first Table, and outward [Page 22] performance of religious seruices; but neglect duties of the second, and conscionable carriage to thy brethren; Thou art but a Pharise, and formall Professour: If thou dealest iustly with thy neighbour, and yet be a stranger to the my­sterie of godlinesse, canst not pray, sanctifie the Lords Day, submit to a sincere and searching Ministerie, &c. which the first Table enioynes; Thou art but a meere ciuill man: If thou put on a flourish, and outward face onely, of obedience and conformitie to both, and yet be true-hearted in neither, as did the Pharises, Math. 23. 14, 23. thou art but a grosse Hypocrite. Beare thy selfe holily towards God, honestly towards Man, and true-heartedly towards both, or thou art no Body in Christs Kingdome, but still in the gall of bit­ternesse, and bond of iniquitie. Put on righteousnesse, and true Ephes. 4. 24. holinesse in this life, or thou shalt neuer put on a Crowne of glory in the life to come.

In His generations] which were many, and mainely cor­rupt. In that then Noah stood out, and stucke vnto God thorow so many Non à verisimi­litudine abhorret aetatis dixisse Mo­ [...]en plurali nume­ro, quo meliùs ex­primeret, quàm strenuus, & inui­ctus athleta fuerit Noa [...]h. quem tot saecula non mutâ­runt, Cal [...] ▪ in cap. 6. Gen. v. 9. ages; and against so Mirabile fuit constantiae exem­plum, quod vndi­que scelerum soe­ [...]ore circundatus, contagionem inde nullam contraxit, [...] ▪ wicked a world; we may learne,

Doct. That constancie is euer an inseparable Attendant vpon true Christianitie. But because a double constancie is heere implyed: 1. One in respect of continuance of time: 2. Another in respect of opposition to the corruptions of the times; I may obserue two points.

Doct. 1. Grace once truely rooted in the heart, can neuer be remooued. See for this purpose, Rom. 11. 29. Mat. 24. 24. 1. Ioh. 2. 19, 27. Ioh. 10. 28. Rom. 8. 35. Luk. 22. 32. 2. Cor. 1. 21, 22. Ephes. 4. 30, &c.

Reasons may be taken, from

1. The dearenesse, strength, constancie, inuiolablenesse of God the Fathers loue vnto His Children. It is dearer then a Mothers to her sweetest Babe, Isa. 49. 15. It is stronger then the mountaines, Esa. 54. 10. It is as constant as the courses of the Sunne and Moone and Starres; of the day and of the night, Ier. 31. 35, 36. and 33. 20, 21. It is as sure, as God Himselfe, Psal. 89. 35, &c.

[Page 23]2. Christs triumphant session and intercession at His Fa­thers right hand. Which may for euer, with sweetest peace, and freedome from slauish trembling, assure vs of our rooted­nesse in Christ, constancie in grace, and euerlasting abode with him in the other World. Hee that will rent vs from Christs mysticall Body, being once implanted into Him by a liuely fruitfull Faith, and blessedly knit vnto Him by His Spirit, as fast as the sinewes of His precious Body are knit vn­to His bones, His flesh to his sinewes, and his skinne to His flesh; must pull Him out of heauen, and remoue Him from the right hand of His Father. What so furious or infernall power can or dare lay a finger on vs in this kinde! Hee hath taken the poisoning power out of euery thing, that should hurt vs, or hale vs backe to hell. He hath conquered, captiua­ted, carried in triumph, and chained vp for euer all the ene­mies of our soules, and enuiers of our saluation. They may exercise vs in the meane time for our good; but they shall ne­uer be able to execute their malicious wils, or any mortall hurt vpon vs, either heere, or in the next life.

3. The irreuocable obsignation of the blessed Spirit, Eph. 1. 13, 14. & 4. 30. And who or what, can or dare, reuerse the Deede, or breake vp the Seale of the holy Ghost?

Heere then, as you see, the blessed Trinity is the vnmooue­able ground of our going on in grace.

4. The lasting and immortall power of the Word, once rooted in a good and honest heart, Luke 8. 15. 1. Pet. 1. [...]3.

5. The certainety and sweetnesse of promises to this pur­pose, Ier. 32. 39, 40. Zech. 10. 12. Ioh. 8. 12. 2. Sam. 7. 14, 15. Psal. 89. 31, &c.

6. The force and might of Faith, 1. Pet. 1. 2, 3, 4, 5.

7. The efficacie of Christs Prayer, Luk. 22. 32. Ioh. 17. 15, 20. Rom. 8. 34.

8. The durable vigour of sauing graces, Ioh. 4. 14. Rom. 11. 29.

9. The inabilitie, nay, impossibilitie of all causes, or crea­tures to plucke out of Gods hand, Ioh. 10. 29. or to draw [Page 24] any of His to a totall or finall falling away.

• 1. It is not the Diuell himselfe can doe it, 1. Iohn 5. 18.
• 2. It is not the world, 1. Ioh. 5. 4. Ioh. 16. 33.
• 3. It is not the concurrent fury, and vnited forces of all the powers of darknesse, Math. 16. 18.
• 4. It is not sinne, 2. Sam. 7. 14, 15. Psal. 89. 31, &c.
• 5. It is not weakenesse of Faith, and other graces, Mat. 12. 20. Esa. 42. 3.
• 6. It is not the imposture of false prophets, Matth. 24. 24.
• 7. It is no creature, or created power, Rom. 8. 38, 39.

Vses: 1. This Point thus confirmed, doth confound that forlorne Tenent of the Popish Doctors, which tels vs that a iustified and sanctified Man may fall finally and totally from grace. In which I haue heretofore vpon other occasion in your-hearing, punctually refuted those which I conceiued Bellarmines best Arguments. I wil not then trouble you now with his Sophistry againe.

2. This sweet and precious Truth may crowne the hearts of all those that are truly Christs, with ioy vnspeakeable and glorious. Let new Conuerts and Babes in Christ, who are woont to bee very fearefull and much troubled, lest they should not hold out, because vpon their first entrance into the wayes of Christianitie, they are cunningly and concur­rently encountred with so many oppositions: From the De­uill, which then rageth extraordinarily: From the World, which then tendereth moe and more alluring baites: From the Flesh, which naturally is very impatient of any spirituall snaffle: From carnall Friends, who cannot endure their for­wardnesse: From their old Companions, who cry out, They are turning Puritanes: From the Times, which lowre and looke fowre vpon their zeale: Sometimes from the Father which begat them; from the Mother which gaue them suck; from the Wife which lies in their bosome; from a world of enemies to grace: I say, in such a case let them graspe in the [Page 25] armes of their Faith, the proofes and promises in the present Point, and ride on, because of the Word of Truth. Let them sweetly, with full assurance, and vnconquerable resolution, repose vpon that euerlasting encouragement, for the finish­ing of their spirituall building, which Zerubbabel receiued from the mouth of God Himselfe, for successe of the mate­riall, a Type of this: Not by might and power, but by my Spirit, Zech. 4. 6, 7. saith the Lord of Hosts. Who art thou, O great mountaine? be­fore Zerubbabel thou shalt become a plaine, and hee shall bring foorth the head stone thereof with shoutings, crying, Grace, grace vnto it.

And that they may more comfortably and constantly go on, let them cast their eyes betime vpon these and the like cautions, at their very first giuing their names vnto Christ.

1. Propose such interrogatories as these to thine owne heart: Art thou content to abandon thy bosome sinne; the sensuall froth of former Delicatus es, Christiane, si & in seculo volupta­tem concupiscis, immò nimium stultus, si hoc exi­stimas volupta­tem, Tertul. de spectas. cap. 28. pleasures, hereafter to delight in God, as thy chiefest ioy? Canst thou take vp thy crosse, and follow Christ His Truth and holy tracke, amidst the many by-paths that leade to hell, and different opinions of multi­tudes of men? Art thou willing to suffer aduersitie, disgrace, and discountenance with the righteous, and contemned godly Ones? Canst thou endure to haue things laid vnto thy charge, thou neuer didst, thoughtst, or dreamdst on? To become the Drunkards song; a By-word to those that are vi­l [...]r then the earth; musicke at the feasts of those that sit in the gate, &c? In a word, for Christs sake to deny thy selfe, thy worldly wisdome, naturall wit, carnall friends, old compa­nions, pleasures, profits, preferments, ease, excellency of lear­ning, acceptation with the world, outward state, liberty, life, or what else thou canst name dearest vnto flesh and blood? If thine heart answere not affirmatiuely, (I meane, out of the resolution of a well-aduised regenerate iudgement; for I know, the flesh will grumble and reclaime:) thou wilt cer­tainly f [...]ll away, or end in formality.

2. Looke to thy repentance; that it be sincere, vniuersall, constant; from the heart-roote, for all knowne sinnes, to thy [Page 26] dying day. 1. If some worldly crosse be the continued prin­cipall motiue: 2. Or the humour of melancholy: 3. If it bee confusedly onely for sinne, and in generall: 4. Or for some one speciall notorious sinne onely: 5. Or for some lesser sinnes, with neglect of greater, as for tything Mint, &c. 6. If it be onely legall: 7. But for some sinnes, of what kinde soeuer; leauing but so much as one knowne sinne not taken to heart: 8. Or but for a time: All will come to naught. A foundation of godly sorrow, leasurely, aduisedly, and sin­cerely laid at first, will be for euer after a comfortable encou­ragement to Faith, spirituall ioy, well-doing, and walking with God.

3. Take the touch-stone of fruitfull, powerfull, and speci­all markes, to discerne and difference iustifying sauing Faith, from all false and insufficient faiths. For a temporarie may goe farre.

4. Let knowledge and affection, like two indiuiduall twins, grow vp together in thee; and mutually transfuse spi­rituall vigour into each other. Presume not vpon any know­ledge, without an humble inflamed affection; neither build too much vpon the heate of zeale, without the light of knowledge: Either of these may be single in some, and that in singularitie, who after may fall away shamefully.

5. Aboue all, looke vnto thy heart. If thy change were Angelicall, in words, actions, and all outward carriage, and yet thy thoughts still the same and reserued: thou art but a guilded Tombe, and cannot bee Ier. 4. 14. saued. Let a man take a Wolfe, beate him blacke and blue, breake his bones, knocke out his teeth, cut away his clawes, put vpon him a Sheepes skinne, yet still hee retaines his Woluish nature: Let a man become neuer so harmelesse outwardly, yet without a new heart, all is naught.

6. Incorporate thy selfe into the company of Gods peo­ple, by all engagements and obligations of a profitable, inti­mate, and comfortable fellowship in the Gospell. There is a secret tie vnto constancie in the communion of Saints. Hee is not like to walke long, that walketh alone, especially, if he [Page 27] might enioy good company. Shunning society with the god­ly, is too shrowde a signe of a temporarie.

7. Consider well, (for the contrary is a notable discoue­rie of counterfeits) that thy calling to grace must settle thee more surely in thine honest particular calling; and make thee therein more faithfull, conscionable, and painefull.

Let Christians also of longer standing, and more strength, in their assaults about perseuerance, haue recourse vnto this Tower of Truth, and labour to preuent that which they feare:

1. By constancie, in a carefull vse of all the meanes; the Word, Prayer, Conference, Meditation, Sacraments, &c. To which, let them preserue appetite: and practise that they heare, without omission or delay. Hee that giues way to a heartlesse neglect, or customarie hardnesse of heart, in the vse of the Ordinances, may iustly suspect his neerenesse to some fearefull sinne, or fierce temptation; to some heauy iudge­ment, or dangerous Apostacie.

2. Assoone as they discouer any spirituall weakenesse, or decay; assault, or temptation; let them complaine betime vnto the Throne of Grace, and mightily oppose with the feruentest prayers of extraordinarie priuate humiliation.

3. Let them keepe perfection still in their eye, and aime; and towards the attainment thereof, acquire and acquaint themselues with Rules of holy life, daily directions, courses of most mortified men, &c.

4. Let them watchfully decline all occasions of falling backe: Spirituall pride, knowne Hypocrisie, desire to bee rich, vnder-valuing & declining the most searching meanes, forme, and perfunctorinesse in religious duties, discontinu­ance of intimatenesse with the godly, neglect of distractions vpon the Lords Day, &c.

5. Let them consider that all is lost which is past, if they fall off, 2. Ioh. 8.

This former Point of constancie in grace, did arise from consideration of blessed Noahs continuance in goodnesse through so many ages: Now in that hee did not conforme to [Page 28] the iniquities of the times, but did stand vnstained, amidst the wickedst generations that euer dwelt vpon earth; I collect the necessitie of another constancie, and that is in respect of opposition to the corruptions of times.

Doct. The seruant of God must not serue the times. Or thus: The true Christian ought to stand at staues end with the corruptions of the time.

Reason. Hee is bound vnto it by his Baptisme. Of such as prophaned themselues, being Christians, with irreligious delight in the Ensignes of Idolatry, heathenish spectacles, showes and stage-playes, Lib. de spectat. cap. 24▪ Tertullian, to strike them the more deepe, claimeth the promise which they made in Bap­tisme. Hee is not of the world, Ioh. 15. 19. His life is hid with Christ in God, Colos. 3. 3. There is a secret heauenly vigour infused into euery gracious Soule, by the sanctifying Spirit, which deads it to the world, and makes it delight in God. He ought to shine in the world, as a light in the midst of a croo­ked and peruerse nation, Phil. 2. 15. Light and darknesse can­not endure one another; neither the power of Grace, those workes of darknesse in which the world lyes drowned. Hee is by no meanes to bee conformed to this world, Rom. 12. 2. nor to runne with the wicked to the same excesse of riot, 1. Pet. 4. 4. He is now new-borne, and become a Child of Eternity; whereby his heart is fal [...]e in loue with new and euerlasting delights; and the eye of his soule turned from the dung of this world, towards the glory of the second Life. As the worldling cannot rellish the sweet ioyes of gracious exerci­ses: so neither can the Christian, the frothy pleasures of good-fellowship. You can as hardly draw the sound Pro­fessor to a Conuenticle of swaggering companions; as a good-fellow to a day of humiliation.

Vses: 1. Howsoeuer then, thou mayst seeme to stand on Gods side, by an artificiall acting of some affected formes in Religion, by countenancing the Ministerie, if thou beest a great Man, and outwardly conforming to the Ordinances; yet, if in thy practise thou beest plunged into the corruptions of the present, and thine heart hanker still, and hunt in secret [Page 29] after youthfull delights, the lusts of men, most applauded fa­shions of the greater part, thou art not a Christian in truth, but a true counterfeite. Assure thy selfe, if thou swim downe the current, and saile with the tide of the time, thou mayest iustly looke euery moment, to fall vpon the sudden, perhaps Psal, 11. 6. in the height of thy temporall happinesse, and hottest gleame of thy worldly glory, into the irrecouerable and euerlasting Lake of brimstone and fire, &c.

2. Let euery one, who hath giuen his name vnto Christ, euer hold it his Crowne and comfort, to hold a strong and vnconquerable counter-motion to the courses of the world. Let him still discouer the true noblenesse of his Christian spirit, and of a mind spiritually generous by gathering vi­gour, and growing inuincible, from the very oppositions of the wicked, and villanies of the time. See Psal. 119. 126, 127. 1. King. 19. 14. 1. Thes. 2. 2.

It was the saying of a morall Heathen; That to doe well, where was no danger, was a common thing; but to doe well, where was both perill and opposition, was the peculiar office of a man of vertue: much more, say I, of a man of God.

And Noah Q. d. Noah ita sanctè & piè vixit, quasi Deum sem­per praesentem prae oculis habe­ret, & reuereretur, ideóque in omni opere cautissimus, modestissimus, re­ligiosissimus, sem­per incedebat, e­rátque Deo, Dei (que) voluntati per om­nia consentiens, perinde vt homo cum homine ami­co, vel Domino suo, vbique & in­diuulsè inambu­lans, illi per omnia consentit, illi in omnibus se con­format. walked with God.] Walking with God, is the top and flower of all Noahs excellencies, and spirituall felici­ties vpon earth. Whence note,

Doct. That walking with God, is the Crowne of the Christians character.

It is the dutie and propertie of euery true Christian, to walke with his God.

By walking with God, I meane, a sincere endeauour, pun­ctually and percisely to manage, conduct, and dispose all our affaires, thoughts, words and deeds; all our behauiours, courses, carriage, and whole conuersation, in reuerence and feare, with humilitie and singlenesse of heart, as in the sight of an inuisible God, vnder the perpetuall Opus est ergo, vt hic timor mentes obsideat, opus est, vt ille, qui peccare non vult, praesentem sibi cogitet, non in publico solùm; sed etiam in domo; non in domo solùm, sed & in cubiculo, in [...]octe, in lectulo, in corde suo, August. Tom. 10. Hom. 27. presence of his All-seeing, glorious, pure eye; and by a comfortable conse­quent, [Page 30] to enioy by the assistance and exercise of Faith, an vn­utterable sweete communion, and humble familiarity with his holy Maiestie: In a word, to liue in Heauen vpon earth.

Proofes. Gods Couenant and commandement to Abrae­ham, and in him, to all the faithfull vnto the Worlds end, re­quires it, Gen. 17. 1.

The practise and protestations of the Saints and seruants of God, seale vnto it. Enochs walking with God, chap. 5. was an happy preparatiue to his extraordinary translating to glory.

The Lord, before whom I walk, saith Abraham, chap. 24. 40. will doe thus and thus.

I will walke before the Lord in the Land of the liuing, saith Dauid, Psal. 116. 9.

O Lord God of Israel, saith Salomon, 2. Chron. 6. 14. There is no God like thee in the Heauen, nor in the Earth; which kee­pest couenant, and shewest mercy vnto thy seruants, that walke before thee with all their hearts.

I haue walked before thee in truth, and with a perfect heart, saith Hezechiah, 2. King. 20. 3.

And herein doe I exercise my selfe, to haue alwaies a consci­ence voyde of offence toward God, and toward men, saith Paul, Acts 24. 16. which sounds the same way.

Let their money perish with them, who esteeme all the gold in the World, worth one dayes societie with Iesus Christ, and his holy Spirit, The life of Galea­rius. chap. 28. said that Noble Marquesse of Vico, well skilled and experienced in an heauenly conuersing with his God.

Reas. 1. And it must needs be so: For howsoeuer natu­rall men and worldlings, out of their obnoxiousnesse, and se­cret terrors, slauishly retyre, doe not willingly, neither dare they draw neere to that God, which to them is a consuming Heb. 12. 29. fire; yet all those, who haue truly tasted how gracious and glorious he is, shall find their hearts, out of a secret sence of Gods loue vnto them first, kindlily inflamed with infinite desire to liue vnder the comfortable influence of his pleased countenance, to enioy his holy Maiestie with constant peace, and an humble spirituall accesse and acquaintance [Page 31] continually. His spirit of Prayer, infinite loue, exercise of re­pentance, temptations and troubles from Satan; pressures and oppressions from the World, losse of inward peace, faint­nesse of Faith, want of spirituall strength, assault of some spe­ciall sinne, sweetnesse of meditation, daily fauours showred downe vpon him without number, and aboue measure; sore­thought of the great and last Account, motions of the bles­sed Spirit, spirituall desertion, &c. but aboue all, the inexpli­cable bless [...]dnesse, goodnesse, and excellency of that highest Maiestie it selfe, driues him to his God many times a day.

2. All Gods loues vnto vs; His louing kindnesses, prote­ctions, preseruations, bounty, patience, diuine illuminations, spirituall blessings: in a word, euery linke of that golden chaine of Mercy, Grace and Glory, farre thicker set with sweetest blessings in all kinds, then the Heauen with Starres, which our happy Soules haue, doe, or shall enioy from the first springing of it vp (if euerlasting could haue any begin­ning) out of the adored Fountaine of his free Grace, to the last moment of eternitie in highest heauenly blisse, (if eterni­tie could possibly euer determine) should be so many keene spurres, deepest obl [...]gations, strongest chaines, to draw our hearts most greedily to this infinite delight in him, and thus with an humble familiaritie to conuerse with his holy Ma­iestie.

3. Consciousnesse of our former walking comfortably with God, sanctified by the life of Faith, will mightily and incredibly support our spirits and courage in the times of confusions and feare. The Si ei qui volup­tatibus se dedide­ [...]it, hac vita sit ex­cede [...]dum, p [...]ae horrore quodam & metu vel ante constitutum obe­at mortem. Item si futuram aegritudi­nem suspicetur, si contumeliam, si paupertatem, seu aliud istiusmodi quippiam ex inspera [...]o affuturum praeuiderit, perit illicò & consumitur. Chrysost serm. contra Gu [...]am & caeteras corporis voluptates hearts of sensuall worldlings, for want of reconcilement, and acquaintance with God in calme and comfortable times, sinke and tremble in the Day of distresse, and Gods dreadfull visitations, as the heart of a woman in her pangs, and fall asunder in their brests like drops of water. But that happy Contra verò qui Spiritu vixerit, nulla e [...]it simili calamitate obstrictus, sed sine timore, moestitia, discrimine e [...]it, & quauis rerum mobilitate superi­or: neque [...]ò victor euad [...]t, quod [...]il si: auersi perpessus: sed quod maiu [...] vtique est, aduersos omnes fortunae casus contemnere, Chryfost. ibid. One, who in his prosperity hath made God his portion, and walked humbly in his pre­sence, [Page 32] shall in the time of trouble stand like a strong vn­moueable mountaine, impregnable against the rage of wind and weather, against the cruell incursions of all aduersarie power: when the wicked shall tire the Mountaines with bootelesse cries to couer them; he shall be able to say with Dauid, The Lord is my refuge and my strength, &c. therefore Psal. 46. 2. will I not feare, though the earth be moued, and the Mountaines fall into the midst of the Sea. He shall by the mercies of God, and humble dependance vpon his omnipotent Arme, en­counter, and entertaine the terrours euen of the euill day, of the houre of temptation, of the King of feare, and last Iudge­ment, with confidence and peace.

4. Thy walking with God, will make thee extraordina­rily powerfull, and mightily preuaile in prayer; one of the greatest blessings, and sweetest comforts, which can be na­med, or enioyed in this life. As the Kings Fauourite, who stands still in his presence, and vnder the immediate, and gracious influence of his Royall eye, doth farre sooner, and much more easily obtaine both his owne and friends suites, then those who are more estranged from the Court: So it is in this case.

5. But aboue all, that which should most quicken, and keene vs to this duty, is that particular interest we haue by Iesus Christ, in Iehoua himselfe, blessed for euer. A mysterie, which if I should offer to open and enlarge, I should be endlesse, and yet come infinitely short.

Oh then, let vs infinitely loue, and learne exactly the most sweete and heauenly Art of walking with God! For a more comfortable illightning, and guiding vs wherein, before I come to giue some generall instructions, giue mee leaue to premise these quickning preparatiues.

1. Looke that thou lyest not in any one knowne sinne a­gainst thy conscience, hating to be reformed: do not cherish, allow, or goe on in any lust, corruption, or lewd way in thine heart, life, or calling: suffer not any worke of darknesse, or seruice of Satan to reigne, and domineere in thee. For if so, thou art so farre from abilitie, or possibilitie of walking with [Page 33] God, or delighting in him, that thou wearest the Diuels brand, and art yet most certainely one of his. See and search the true meaning of such places, as these; Mistake not the place. I know from hence, the Pelagi­ans, [...], Cae­lesti [...]s, Donatists, Anabaptists, Liber­tines dream [...] of, I know not what, Ph [...]risaicall, phan­tasticall, and Vt [...]i an perfection. But it is true which Au­stin saith, Qui am­bulant in vijs Do­mini, non operan­tur peccatum; & tamen non sunt sine peccato: In Psal. 118. C [...]nc. 2. Non peccare, v. 6. idem est ac puri [...]i­care se, v. 4. siue, peccato repug­nando, puritati st [...]dere, Beza. 1. Ioh. 3. 3. 6, 8, 9. Iames 2. 10. Ezech. 18. 21. Psalm. 66. 18. and 119. 6, 101. Ezech. 18. 30. Matth. 18. 8, 9. 2. Cor. 7. 1.

Sutable hereunto is the concurrent iudgement, and do­ctrine of our best Diuines, and worthiest Writers, graciously instructed vnto the Kingdome of Heauen. These are their se­uerall assertions to the same sense, in their owne words:

1. A man can haue no peace in his conscience, that fauoureth and retaineth any one sinne in himselfe against his conscience.

2. A man is in a damnable state, whatsoeuer good deeds seeme to be in him, if he yeeld not to the worke of the holy Ghost, for the leauing but of any one knowne sinne, which fighteth against peace of conscience.

3. So long as the power of mortification destroyeth thy sinfull affections, and so long as thou art vnfainedly displeased with all sinne, and doest mortifie the deeds of the body by the Spirit, thy case is the case of saluation.

4. A good conscience stands not with a purpose of sinning; no, not with an irresolution against sinne.

5. The rich and precious boxe of a good conscience is pollu­ted, and made impure, if but one dead Flie be suffered in it. (He meanes, any one knowne sinne, lyen and delighted in impenitently.)

6. Where there is but any one sinne nourished and fostered, all other our graces are not onely blemished, but abolished, they are no graces.

7. Most true is that saying of Aquinas; That all sinnes are coupled together, though not in regard of conuersion to tem­porall good; for some looke to the good of gaine, some of glory, some of pleasure, &c. yet in regard of auersion from eternall Good, that is God; So that he that lookes but toward one sinne, is as much auerted, and turned backe from God, as if he looked to all. In which respect Saint Iames sayes, He that offendeth in one, is guiltie of all.

8. Euery Christian should carry in his heart, a constant and [Page 34] resolute purpose, not to sinne in anything: for faith, and the pur­pose of sinning can neuer stand together.

Thou seest then, if Satan keep possession, but by one reig­ning sinne, it In animâ in quâ peccatum regnauerit, non potest Dei reg­nate Regnum. Quae enim parti­cipatio iustitiae & iniquitati? Quae communica­tio luci ad te­nebras? Qui consensus Chri­sto, & Belial? Et putamus nos Regnum Dei consequi, si à for­ [...]catione, idolo­latriâ, & ven [...]si­cijs immunes si­mus. Ecce inimi­ [...]itiae, contentio, ita, rixa, dissentio, ebrietas quoque & caetera, quae parua arbitra­mur, excludunt nos a Regno Dei. Nec refert vno quis à beatitudine excludatur, an pluribus: cùm omnia similiter excludant, Hieron. tom. 9. Com. in cap. 5. ad Galat. ad ve [...]ba illa, Manifesta sunt opera carnis.] Austin hauing named sacriledge, murther, false witnesse bearing, thest, rapine, pride, ent [...]r, coue [...]usnesse, ange [...]; [...]runkennesse, saith; Ex quibu [...]cun (que) qui in se vnum habere cognoscit, & poenitentiam non egerit, sine reinedio in gehènnae igne ardebit, Tom 9 pag. 14 [...]8. ( Thorow the whole Treatise, I still quote Austin in octau [...], printed [...], 1573) Sicut ad corporis sanitatem, n [...]n est s [...]is, vt peste quis, vel pleuritide c [...] ­reat, sed ab omnibus in vniuersum morbis immunem esse opor [...]er: sic ad animae sanitatem requiritur, sordium ac vitiorum omnium in vniueisum abdicatio, Spin. de iust. Christ. Vbi regnat in corde proposi­tum peccandi, ibi [...]ducia misericordiae exulat. Sicut miles, si toto corpore fuerit armis vestitus, & vnam partem habuerit nudam; nihil ei prodest, quòd totus fuerit ferro vestitus, si per illam vnam partem cum [...]gitta percusser [...]t, sed sic cadit quemadmodum si totus fuisser nudus: Sic & Christianus, quamuis omnem iustitiam fecerit, in vno peccauerit, similiter peccator statuitur, quemadmodum si semper peccasse [...]. Si­cut ait Iacobus, Si omnem legem adimpleas & in vno transgrediaris, similiter praeuaticatores Legis, Chrys. tom 2. in cap. Matth. 20. Hom. 35. Tam vno morbo aliquis moritur, quam alius multis. Zanch. in cap 3. ad C [...]loss. will be thine euerlasting ruine. Thou shalt then bee so farre from euer enioying any humble holy ac­quaintance with our God, that thou art gone body and soule for euer. One breach in the walles of a Citie, exposeth it to the surprize of the enemy: one leake in a ship neglected, will sinke it at length into the bottome of the Sea: the stab of a penknife to the heart, will as well speed a man, as all the daggers that kild Caesar in the Senate-house: If thou hedge thy Close as high as the middle Region of the Aire in all other places, and leaue but one gap, all thy grasse will bee gone: If the Fowler catch the bird, either by the head, or the foote, or the wing, she is sure his owne. It is so in the pre­sent case: If thou liue, and lye with allowance and delight, in any one knowne sinne, without particular remorse, or re­solution to part with it; thou as yet carriest the Diuels brand, he hath thereby markt thee out for his owne. As obe­dience is vniuersall and Catholike, if sincere; so repentance, if true, is also generall. It s [...]rips vs starke naked, as a worthy Diuine saies well, of all the garments of the old Adam, and leaues not so much as the shirt behind: in this rotten building, it leaues not a stone vpon a stone. As the flood drowned Noahs owne friends and seruants: so must the flood of repenting teares drowne our sweetest, and most profitable sinnes.

The premonition therefore I tender in the first place, is this: Thou canst neuer possibly be fitly qualified, either for [Page 35] the right vnderstanding, or sauing practise of this sacred and sweetest Art, of walking with God; except thou resolue, to stand for euer sincerely at the swords point against all sinne. Euen thy bosome sinne must be abandoned, if thou look for any blessing in this kinde: Thou must put off the shirt from thy sinfull soule; for as the shirt is to the body, so is the be­loued sinne to the soule; it sticks closest and neerest, and is done off with most adoe.

And because this darling-pleasure, minion-delight, Pec­catum in delicijs, as the Fathers call it, is Satans strongest Hold, his Tower of greatest confidence and securitie, when he is driuen out elsewhere, and so by consequent most pow­erfull and peremptorie to keepe a mans heart estranged with largest distance, and incompatible auersion from all holy acquaintance with God; I will in short labour to illighten, and dis-intangle any one, who vnfainedly desires an vtter diuorce from this bosome-deuill; by telling him, first, what it is: secondly, what his is: thirdly, how he may be deceiued about it.

1. As in euery man, there is one element, one humour, and ordinarily one passion predominant; so also one Quemadmodum nemo tam perdi­tus, aut flagitiosus inuenitur, quin ab aliquo vitio magis qnam à caeteris, abhorreat: sic ne­mo tantae sancti­tatis est, quin ad vnum aliquod peccatum, quàm ad caetera propen­sior sit, Cartw in Prou. pag. 1262. Much more then in his state of nature. The flesh in euery one hath some speci­all darling-sinne, wherein she most de­light; which is as her right eye, in regard of pleasure▪ or as her right­hand, in regard of profit, &c. Dyke, Of repen­tance▪ chap. 15. worke of darknesse, and way of death. And it is that which his corrupt, and originall crookednesse, vpon the first electiue suruay, and prospect ouer the fooles Paradise of worldly pleasures, fleshly lusts and vanities of this life, by a secret sensuall inclination, and bewitching infusion of Satan, singles out, and makes speciall choice of, to follow and feede vpon, with greatest delight, and predominant sweetnesse: afterward, by custome and continuance, growes so power­full, and attractiue, that it extraordinarily endeares, and drawes vnto it the heate of all his desires, and strongest wor­kings of his heart, with much affectionate impatiencie, and headlongnesse: and at the height, by an vnresistable tyran­ny, it makes all occasions and occurrences, friends and fol­lowers, the deepest reach of policie, and vtmost proiects of wit, Religion, conscience, credit with the world, the vniuer­sall possibilitie of body, soule, outward state, seruiceable, and [Page 36] contributarie vnto it, as the Captaine, and commanding sin; as to the Deuils vice-roy, domineering in the wasted consci­ence. In some, it is worldlinesse, wantonnesse, ambition, op­posicion to godlinesse, vsurie, pride, reuenge, or the like: In others, it may bee drunkennesse, the swaggering vanitie of good fellowship, gluttony, pleasures of Play-house hanting, gaming, scurrill iesting, &c. obstinate insatiablenesse in al­lowed recreations, idlenesse, or such like.

2. Thou mayest discouer it by such markes as these:

1. It is that, which thy truest friends, thine owne con­science, and the finger of God in the Ministerie, many times finds out, meetes with, and chiefely checks thee for.

2. It is that, which if it breake out into act, and be vi­sible to the eye of the world, thine enemies most eagerly ob­serue, and obiect, as matter of their most insultation, and thy greatest disgrace.

3. That which thou art lothest to leaue, art oftenest tempted vnto, hast least power to resist, and which most hin­ders the resignation and submission of soule and body, of all thy courses and carriage, heartily and vnreseruedly to the Word and will of God.

4. It is that which God oftnest corrects in thee, euen in the interpretation, and guiltie acknowledgement of thy selfe-accusing heart. It may be, at seuerall times thou hast bin afflicted with some heauy crosse in thine outward state, losse of a child, some fits and pangs of bodily paine, terrours and troubles of mind, or some such proportionable visitati­ons: now in all these, and like afflictions, vpon the first smar­ting apprehension, thy conscience, if any whit awaked, on its owne accord seized vpon that sinne we now seeke for, as the principall Achan and author of all thy misery.

5. If euer thou wast so sicke, as out of extremitie to re­ceiue sentence of death against thy selfe, and despaire of re­couerie; if thy conscience was stirring, this sinne afrighted thee most, and gaue the deadliest blow to driue thee to fi­nall despaire. And if thou shouldest die in it without repen­tance, which God forbid, it would infuse most hellish vigor, [Page 37] and venome, into the neuer-dying worme, which would thereby more mightily gnaw vpon thy conscience, thorow all eternitie. If euer the sword of the Spirit shall cleaue it from thy bosome, which is infinitely to bee desired, and strike thorow thy sensuall heart with true remorse, it will cost thee the bitterest teares, most sighes, and deepest groanes.

6. It is that, which thou art lothest, and wouldst least be acknowne of. If it were possible, thou couldest be well con­tent, that no Iohn Baptist should euer heare of thy Herodias. And therefore thou bearest thy braines, and improouest thy wit, to deuise (if it be capable of dawbing) distinctions, eua­sions, excuses, extenuations, whole cart-loades of fig-leaues, to colour and cloke this soule Fiend, though fauourite to thy bewitched soule.

7. That, which thou art in a bodily feare, the Minister will meddle and meete with, when thou art going towards a conscionable, and searching Sermon. For thou thinkest with thy selfe, If this day he disclose my bosome, I shall both be disgraced amongst my neighbours that know it, and cast al­so into dumps, and melancholy by his denouncing of terrour against it.

8. Thoughts, plots, and proiects, about it, a thousand to one, ordinarily seize vpon thine heart, with first and most ac­ceptable entertainement at thy very first waking; if they haue not broken off thy sleepe, and troubled thee in thy dreames.

9. The cares, pleasures, and appurtenances of it, are woont to thrust, and throng vpon thee on the Lords Day, with ex­traordinary eagernesse, importunitie, and vnresistablenesse. For the Deuill that desires to haue thy mind most distracted vpon that Day, makes choyse of the fittest, and pleasingest baites, to draw away and detaine thy heart, and the most al­luring obiects, for diuersion.

10. In the darkenesse, and discomforts of the night, if thou beest suddēly awakened with some dreadfull thunder, light­ning, or terrible tempest, the guilt and accusations of thy be­loued [Page 38] [...] [Page 39] [...] [Page 38] sinne is wont to come into thy minde in the first place, and with greatest terrour.

Thirdly, a man may be deceiued, in conceiuing, that hee is vtterly diuorced, and quite deliuered from his bosome sinne, and yet it bee but a meere exchange, or some other mistake. This grosse, affected selfe-imposture, may be seene in such cases as these:

1. He may change onely the outward and visible forme of it. For instance: Whereas the same sinne of couetousnesse doth vtter and expresse it selfe by vsury, simony, sacriledge, bribery, grinding poore mens faces, crushing, and vnmerci­fully keeping vnder the poorer of the same trade, stealing, ouer-reaching by tricks of wit, all manner of wrong-doing, all kinds of oppression, detaining ill-gotten goods without restitution, &c. he may insensibly glide out of one gulph of griping crueltie, into another; he may fall from one of these, being a more notorious, & cursed trade of hoarding, to some other of them lesse obserued, and odious in the world, & yet still abide in the chambers of death, and vnder the tyranny of a reigning sinne. The soule sinne of vncleannesse doth actuate it selfe by fornication, adultery, selfe-pollution, brutish, and immoderate abuse of marriage, and such other abborred im­purities. Now, hee may passe from one of these pollutions, more crying and abominable, to some other of them, not af­frighting the conscience with such grislinesse & horror, and yet still lye in the impenitent and damnable shares of lust.

2. He may surcease, and refraine from the outward grosse acts of such hatefull villanies; and yet his inward parts bee still defiled with insatiable sensual hankerings after them, de­lightfull reuoluing them in his mind, & contemplatiue com­mission of them. For instance: He may hold his hand both from the crying violence of oppressions and wrong, and the closer conueiances of cunning and fraud; and yet couetous­nesse may still reigne in him, by the earthly exercise of the heart. He may forbeare the externall acts of vncleannesse, and ye [...] lie and languish abominably in speculatiue wanton­nesse, and adulteries of the thought; the visible executions [Page 39] of reuenge, and yet nourish in his distempered affections, the hellish Vipers of heart-burning hatred, and spite; all indirect ambitious climing into high roomes, and yet be passingly proud, and ouer greedie of precedencie.

3. Nay, he may change the kinde of his bosome sinne, in respect of matter, forme, obiect, euery way; and yet vpon the matter, it is but the exchange of one foule fiend for ano­ther. For instance: wantonnesse may bee his sweete sinne in youth, and worldlinesse in old age: reuelling in his yonger yeeres; downe-right drunkennesse in his declining time: prodigalitie may sway in some part of his life; pinching in some other: Hypocrisie may raigne at one time; Apostacie at another: furious zeale for one while; prophane irreligi­ousnesse for another.

4. When the blasting frosts and feeblenesse of old age, haue with a sott [...]sh deadnesse and listlesnesse emasculated and wasted the ambitious vigour of his minde, and the boi­sterous heate of his affections, haue dried and drunke vp the milke in his brests, and marrow in his bones; his darling sin may then at length bid him adieu, without any penitent dis­charge, and he may say vnto it, I haue no more pleasure in thee. Whereupon hee may falsly conclude a mortification, and finall conquest ouer it; a secure deliuerance from the guilt and curse of it.

5. He may vnsoundly please himselfe with an vnuolunta­ry, and enforced cessation from it; when there is no want of good will, as they say; but onely, of matter, meanes, oppor­tunitie, entisement, company, prouocation, or something for the full and free acting and enioyment of it. So want of money may restraine a man, but full sore against his will, from strange apparell, gaming, Ale-house haunting, buying of Benefices, Offices, high roomes, &c.

6. Hee may for a time pull his necke out of this strongest yoke of Satan, onely out of melancholicke pang of slauish terrour, serious fore-thought of death, and lying euerlast­ingly in Hell, true apprehension of the impossibilitie of be­ing saued without abandoning it; vpon some desperate hor­rour [Page 40] of bringing againe his beloued sinne in his bosome to the Communion, after so many causefull prouocations of Diuine Iustice; obseruation of some remarkeable vengeance seized vpon his fellow-delinquents; or sensible smart of some terrible blow from Gods visiting hand in one kinde or other: I say, vpon some such occasion, he may for a time for­beare his bloudy oathes, vsury, drunkennesse, gaming, Play­house haunting, selfe-polluting, walking in the blacke and darke night after the strange Woman, or what other sinne soe­uer doth reigne in him, and retaine him strongliest in the de­uils slauerie. But because it is not the worke of the Word, humbling him soundly vnder Gods mighty hand, planting faith, and infusing mortifying power, he is not able to hold out long; but the vncleane spirit returnes, and rules in him againe farre more imperiously, and sensually, out of indig­nation of its discontinuance, and proportionally to the par­ties new-collected strength, and eagernesse, to recommit it, after his extraordinary, and impatient forbearance. I know, it is not impossible, but that a man, after his conuersion, by the sudden surprizall of some violent temptation, and cunning traine of Satan, may bee haled backe to commit his sweete sinne againe; especially if it bee of some nature, (though it be a very heauy case, and to bee lamented, if it were possible, with teares of blood:) yet hee neuer doth, nor can returne to wallow in it againe, or allow it. After such a dreadfull re­lapse, his heart bleeds afresh with extraordinarie bitternesse of penitent remorse, hee abhors himselfe in dust and ashes, as exceedingly vile, cries more mightily vnto God in a day of humiliation, for the returne of his pleased countenance, re­paires and fortifies the breach with stronger resolution, and more inuincible watchfulnesse, against future assaults, and all assayes of re-entry. But now the temporarie I talke of, after his formall enforced forbearance, engulphs himselfe againe, with more greedinesse, into the pleasures and sensualitie of his bosome sinne, lies, and delights in it againe, as the very life of his life, and hardens himselfe more obstinately in it, as a thing impossible to leaue, and liue with any comfort. [Page 41] Vpon his returne, the vncleane spirit r [...]ges more then be­fore. Mat. 12. 45.

Thus to lend thee some light, for a more full discouerie, and thorow disintanglement out of its pleasing snares; I haue intimated briefly what a beloued sinne is; what thine may bee; and how thou mayest bee deceiued about it. For if thou wouldest truely taste how gracious, and glorious the Lord is in a sweet communion with His blessed Maiestie; if thou wouldest be intimately acquainted with the mystery of Christ, wherein are hid infinite heauenly treasures, and such pleasures, as neither eye hath seene, nor eare heard, neither 1. Cor. 2. 9. hath entred into the heart of man; if thou wouldest euer bee fitly qualified to walke humbly with thy God in the way which is called Holy; as thou must fall out for euer with all finne, so must thou principally and impartially improoue all thy spirituall forces, and aide from heauen, vtterly to demolish and beate to the ground the deuils Castle; to dethrone and depose from its hellish tyrannie ouer thee, that grand impoi­soner of thy soule, and strongest barre to keepe out grace, all acquaintance, and sweetest entercourse with God; thy bosome sinne.

Take notice by the way, that sith wee concurrently, and constantly teach, that iustifying Faith doth purifie the heart from the raigne & allowance of any lust, or lewd course, and plants by the power of the holy Ghost, a sincere vniuersall new obedience, and regular respect to all Gods commande­ments, to all good workes of Iustice, Mercy, and Truth; and that wee neither doe nor dare giue any comfort to any man of his being iustified and assured of Gods loue, that goes on impenitently in any one knowne sinne against his consci­ence, hating to be reformed; I say, sith it is thus, take notice how vnworthily, & wrongfully, the Antichristian Doctors, hauing receiued foreheads from the Whore of Babylon, deale with vs in this point. Heare them speake:

So that their iustification, (meaning ours) saith P. 1. pag. 537. Fitzh [...]r­bert, may according to their opinion, stand with all wicked­nesse.

[Page 42]These words, saith Sect. 38. Arnoux, (meaning of the French Confession) are set downe to assure the wickedst man that is, of the righteousnesse of the Sonne of God.

By the application of Christs satisfaction by faith, saith In his consultati­on, Reas. 9. pa. 163. As it is translated in to English by W. I. 1618. Lessius, he (meaning the Protestant) is reputed iust before God, though he finde no change of will at all within.

The skarlet Fathers in the Trentish Conuenticle, Mist. of the Coun­cell of Trent, lib. 2. pag. 190. say, that Luther from iustification by faith alone, collected, not onely that good workes are not necessarie, but also that a dissolute libertie in obseruing the Law of God, and of the Church, will serue the turne.

Bellar. Videntur omni­nò existimare posse hominem salua [...]i, etiamsi nulla bona opera faciat, nec manda­ta diuina custo­diat, De iustif. lib. 1. c. 1. Sect. Caeterùm. also comes in, with his videntur. They seeme, saith he, altogether to thinke, that a man may be saued, although hee doe no good workes, nor obserue Gods Commande­ments. Which hee there onely seemes and assayes to proue, but indeed playes the calumniating Sophister.

The iustifying faith of the Aduersaries, saith Fides illa spe­cialis, quam ad­uersarij singuat esse fidem iustifi­cantem, tollit è medio orationem, sacramenta, opera bona, & quicquid aliud ad salutem nostram Deus in­stituit, De iustif. lib. 1. cap. 10. hee in ano­ther place, takes clearely away Prayer, Sacraments, Good workes, and whatsoeuer God hath instituted for our salua­tion.

The Protestants, saith Hanc certitudi­nem adesse vo­lunt, non solùm sine vilo respectu, necessitate, conse­quentiâ, praesen­ti [...], aut conuenien­tiâ bonorum ope­rum, sed etiam praesentibus qui­buscun (que) [...]eccatis, de iustif. lib 9. ca. 3. Stapleton, will haue certainty of grace to be in a man, not onely without any respect, necessi­tie, consequence, presence, or conueniencie of good workes, but also whatsoeuer sinnes being present.

The In cap 2. to the Rom. Sect. 3. Rhemists also most slanderously affirme, that wee condemne Good workes, as vncleane, sinfull, hypocriti­call.

Arnoldus nobis affingit nos docere; omnes homines teneri credere se ad vitam aeternam esse electos: nos iubere omnes sceleratos esse securos, vt qui nullis flagitijs possint ex­cidere à salute. Apagetam abominandam doctrinam, pu [...]idissimam calumniam, mendacium sesquipedale. Heare [...] we hold▪ Immò verò docemus, eum qui non vult in Christum credere, nec resipiscere, teneri credere salutem Christi morte partam, ad se non pertinere. Dicimus, dicere; Sum electus, ergo mihi licet esse improbo, sermo est reprobi, qui ideò vult mal [...]s ess [...], quia Deus bonus est, M [...]lin. Anat. Ar­ [...]is, cap. 24. Sect. 40. Arnoldus also swels with malicious Popish poison, and the rancour of a slanderous spirit, when hee fathers vpon vs such falshoods as these: as though we should teach, that all men are bound to beleeue, that they are elected to eternall [Page 43] life: that we bid all wicked men be secure, as those who can fall from saluation by no villanies.

Now the Lord rebuke thee, Satan, who [...]ittest with such extreme malice & falshood in the foule mouthes of the Po­pish Proctours, and Rabshakehs of Rome, that they should with such prodigious lies and villanous slanders, reuile the Lords Champions, and traduce the glorious heauenly truth of our most holy and righteous Religion.

But to my purpose, and to conclude the point; Thou must either with a resolute and euerlasting diuorce abandon, and abominate thy bosome sinne, thy darling delight, to the pit of hell, whence it hath formerly receiued much enraged sen­suall poison, to the wofull wasting of thy conscience, and the stronger, and longer barring thee from grace; or else thou must continue an euerlasting stranger from all communion and conuersing with God; thou shalt neuer be able to meet him in his Ordinances with true reuerence and delight, or looke him in the face with comfort at the last day.

II. Scorne with an infinite, and triumphant disdaine, to Wee may iustly, and vpon good ground, be frighted, and in­uited from si [...]ne, to the seruice of God, both by consideration of hell fire, and in­tuition of an im­mortall Crown, as by inferiour and subor­dinate motiues: but the principall and most predominant attractiue of our hea [...]ts to good, ought to be the Soueraigne Good, God blessed for euer, See [...]. Mart. vpon cha 1. of Iudges, Fines minùs principales non tolluntur à principali, Keck. cap. de fine. serue the mighty Lord of heauen and earth, seruilely, slauish­ly, or formally; for by-respects, priuate ends, or any thing, saue his owne sweet, gracious, glorious Selfe. Hate hypocri­sie from the very heart-roote: Which foule fiend painting her selfe more vnobseruedly in the warme Sun, and shining prosperitie of the Gospels flourishing estate with an out­ward gilt, and superficiall tincture, doth with greater varie­tie, and stronger imposture, deceiue both mens owne soules, and others, in the glorious noone-tide thereof: Nay this great Agent for the Prince of darknesse, is so politicke and pragmatical, that he preuailes too much many times, euen in the declination of that glorious Sunne, in the disacceptation and dampe of profession and forwardnesse. For though at this day, Professours of the gracious Way bee in greatest disgrace with the most; and a drunkard, a swaggering Good-fellow, an Vsurer, a sonne or daughter of Belial, shall finde more fauour, applause, and approbation with the world, then a man which makes conscience of his wayes; so [Page 44] that it may seeme the greatest madnesse that may bee, to make profession of Religion hypocritically: yet euen in these times there are some causes, in which the deuill takes occasion to cause some to play the Hypocrites notoriously.

1. Some there may be, who being weake and worth­lesse, Simon Magus ha­uing beene famous by his Magicall mi­racles, now vanish­ing before the light of the Gospell▪ con­formes to the out­ward worship of God, in receiuing the Sacrament, and [...]resseth into the company of the A­postles, that he might continue the ap­plause, and admira­tion of himselfe, by a new way, the for­m [...]r failing, euen by the miraculous gifts of the holy Ghost, which he wickedly offers to buy for money. yet vaine-glorious, and ouer-greedy of reputation, fin­ding, that they finde no such acceptation and applause with worldlings, by reason of their worthlesnesse, and that natu­rall men entertaine them not with that estimation and ac­count proportionable to their proud expectation; and con­ceiuing also, that by their association, and siding with the Saints, (who in preciousnesse of regard, and dearenesse of loue, euer infinitely preferre the poorest Christian before the proudest Nimrod) (for one Larke is worth a thousand Kites) they shall be prized aboue vulgar esteeme, and ordinary va­luation, purposely put on a vizour of outward conformity to the courses of Christianity, that thereby they may procure and purchase some speciall credit, and remarkable respect, and with some at least, bee accounted some body in the world.

2. Others there are, who seeing they cannot so easily and Iudas carrying the bag, for the disb [...]s­ment of money for necessaries, and to the poore, did by se­cret purl [...]yning to himselfe, f [...]de his co [...]tous humour, and that f [...]re more easily, and vnobser­uedly, in the compa­ny of Christ and his Apostles, and vnder the colour of a reli­gious conformitie, Ioh. 12. 6. and 13. 29. excessiuely satisfie and glut their greedy humours, by their commerce, dealings, and mutuall negotiations with natu­rall men; for such are well able with equall cunning, to coun­ter-mine against their craftie and coozening vnderminings; their consciences will serue them to encouhter & retalliate their vnconscionablenesse, with like ouer-reaching retribu­tions of circumuention and wrong; they can well enough sound and fathome with the crooked line of their owne de­ceitfull hearts, the inuisible depths of their Machiuellian proiects and plots and knaue [...]y; I say, others there are, who vpon such occasion, that they may thriue in the world, and grow in wealth more easily, and vnobseruedly, put on a cloke of outward profession, and in policie onely and hypo­crisie draw towards the better side; mixe and ioyne them­selues with Gods children, hang vpon, and adhere vnto true Christians; because they pitch vpon them, make speciall [Page 45] choice of, and single out such vpon purpose, as those, from whom, by reason of the singlenesse and simplicitie of their hearts, vnsuspiciousnesse of their charitie, the equitie, and conscionablenesse of their dealings, in these coozening, sup­planting, and vndermining dayes, they may most fairely and easily sucke out the greatest aduantage, and prey vpon most plentifully, with the deuouring teeth of couetousnesse and craft, guilded ouer only with a vaile of seeming, and vernish of hypocrisie.

3. Some there may be, whom onely the very terrours, and sting of slauish feare, and fore-thought of the wrath and tor­ment to come, may driue, and restraine from the execution of grosser villanies, excite and enchaine to the outward exer­cises of holy duties, and many actual religious conformities. For instance, some may repaire to the House of God vpon the Lords Day, not for any such great loue vnto Gods Truth or conscionable Ministerie; but for feare, that being then a­lone, or walking idlely abroad, their guilty consciences should worke more fearefully and fiercely vpon them; and that thoughts of their sinnes, death, hell, damnation, and other such terrible considerations would come into their mindes, with affrighting griesly formes, and apparitions of horrour. Some, it may be, for feare they should bee iustly censured, and marked out by men acquainted and experien­ced in the mysterie of grace, and wayes of God, with the odious deserued brand of Prayerlesse, and Atheisticall Psal. 14. 4. wretches; or lest they should bee seized vpon with some remarkeable iudgement, in their owne persons, families, or goods, by fire, robbery, tempest, ill successe, death, horrour, despaire, or other fearefull accident, dare not for their liues, but continue a course and formall taske of Prayer Euening and Morning in their houses. Some also, in times of trouble and terrour especially, as of extraordinarie thunders, impe­tuous tempests, dreadfull apparitions in the ayre, &c. flie in­to the company and communion of Christians, driuen thi­ther by the fearefulnesse of their spirits, and hope to re­ceiue protection of their guiltinesse, and preseruation from [Page 46] wrath, by the prayers, presence, and acceptation of such ho­ly Ones. Wee see in mens carriages to humane lawes, that euen feare of them restraines many from many lawlesse out­rages, and constraines to many ciuill conformities, against which their sensuall hearts and humours doe infinitely rise and reclaime, with much distaste and auersion. Doe you not thinke, that many drunkards would as well liue in murther, and vpon the spoile, as in their present abominable swinish­nesse; did they not hold it a more horrible thing to be han­ged, than to pay fiue shillings, or sit in the stocks? Would not many at Sermon time, rather be in the Ale-house, than in the House of God, were not the constitutions of men a curbe vnto their corruptions? Would not some desperate wretches as well strike thorow at once, and quite dispatch those they hate, as kill them all the yeere long, with their cruell thoughts and bloody malice; were not thought free, and actuall murther death by the lawes of men? Would not many malicious Papists, thinke you, as well speake traite­rously of the King, as teare Gods glorious name with their oathes, and blasphemous tongues; were they not terrified with feare of Tyburne? It may be so proportionably in mens behauiours towards diuine Lawes, the holy Statutes of Heauen, and that highest Tribunall. But as in the former we ought to be subiect, not onely for wrath, but also for conscience Rom. 13. 5. sake: so in the latter much more, not onely for terrour of Gods Iudgements; but also for loue of His Truth.

A worthy Diuine summes vp all I would say in this point, thus: Sometimes, saith he, the feare of Gods Iudgements, as of the racke of an accusing conscience, of the torments of hell▪ fire, &c. holdeth men in a slauish obedience.

I feare me, there are too many abroad in the world, espe­cially great Ones, who by forbearance of other grosse sinnes, to which their sensuall affections are not so endeared, out­ward performance of some holy duties, formall presence at religious exercises, countenancing, and patronage of godly Ministers and good men, hope to make amends, as it were, and to purchase protection and dispensation, for the ven­geance [Page 47] due vnto the sinfull pleasures of some bosome and beloued lust wherein they secretly lie. And therefore their outside conformitie in other things, is caused by feare of be­ing horribly and remarkably plagued for that close darling­delight.

4 Others there are, who by reason of awefulnesse, vnto Dauids salse back­sliding friend, Psal. 55. 13, 14. Iehu, Ioash, &c. were temporary men, of this inconstant tem­per. An awefull re­uerenc▪ to that holy Priest, 2. Chro. 24. 2. was the ground of Ioash his good­nesse, not a good conscience. He did that which was right in the sight of the Lord, for ae while, and yet his heart was not vp­right. For when Iehoiada was dead, hee fell to Ido­latry, ver. 17, 18. correspondence with, dependance vpon, gainfull expectati­on from some gracious great One, Christian friend, reuerend Pastour, Patrone, Land-lord, or Gouernour, religious rich kinred, &c, or other such by-respects, conforme to the out­ward formes of Religion, and liue [...]seruedly vnder the Ca­nopie of a counterfeite profession. The false and hollow hearts of men, harbour many times, many priuate ends in their outward seruices of God, and howsoeuer they openly pretend Religion, yet they secretly intend, and plot the sa­tisfaction of their humour, and seruing of their owne turnes, by an artificiall, enforced, temporarie taking part with the better part. Such seruile Professours as these, ordinarily in the meane time stand at a stay in an externall conformitie to Christian courses; for no spirituall▪life warmes their affecti­ons, no roote of grace growes in their hearts: Formalitie in this kinde, is euer voide of all vitall vigour, vegetation, and actiuitie; constant onely in an heartlesse plodding course and coldnesse; and many times, at length, when the motiue of their religious representations and shewes is remooued, and the end compassed, for which they counterfeited, they put off their vizours, and appeare againe plaine carnall men, and downe-right good-fellowes, as they were before. The Play being done, they are Rogues againe▪

5. Some there may be, who out of a greedy pursuite of a generall applause from all sorts of men▪ and ambitious hun­ting after a promi [...]uous reputation, and equall acceptance, both with Professours of Religion, and men of this world, put on a show of religious deportment, at least, in the com­pany of such as are ready and forward to commend their cō ­formitie and forwardnesse that way, and by relation abroad, to enrole their names amongst the number of those who are [Page 48] noted to be on the best side. In a word, such fellowes as these, out of a base and vnblessed ambition to be well spo­ken of by all, though a woe waites vpon such, Luke 6. 26. furnish themselues, both with a forme of profession to con­tent Christians, and flourishes of good-fellowship to please the prophane.

6. Others there are, who may gloriously pretend, and protest with great brauery and confidence, their assent and assistance to the best and holiest courses; put on a tempora­ry counterfeite profession, and fashionable conformity to the communion of Saints; that thereby they may passe more fairely and plausibly, out of one calling into another: from a baser, lower, more neglected, and toilesome Trade, into some other of more liberty, acceptation and ease: or else breake out of all Callings; and so, by the vnhallowed my­stery of a sacred coozening, if I may so call it, liue vpon their profession; and by amusing the tender consciences of weake Christians, with the controuling and countermanding ty­rannies, as it were, of an affected furious zeale, sucke out of them no small aduantage, and prey too plentifully vpon the people of God. Such as these, are ready to pretend, and intimate, that such base, earthly, and worldly imployment, and spending of their time, is disgracefull, and derogatory to the prouidence of God, and their Christian liberty: that with vnworthy detainments, and auocations, it interrupts them in the pursuite of their generall Calling; disables and hinders them in the discharge of holy duties. But let them know, that Christianity, if sound and true, doth not nullifie, but sanctifie our particular Callings. Thou oughtest to con­tinue with conscionablenesse and constancy in that personall Calling, wherein thy calling to grace did finde the [...], if it be warrantable and lawfull. See 1. Cor. 7. 20. [...], Hoc est, non fasti­diat conditionem humilem, non af­fectet altiorem, non temerè ab v­nâ ad aliam tran­filiat. Par. No comfor­table change of a Calling, but in case of 1. priuate necessity, or 2. common Good: and that truly so, not hypocritically pretended, or for by-respects.

If any man then, vpon giuing his name to Religion, shall grow into neglect, distaste, or dereliction of his honest par­ticular [Page 49] Calling; wee may euer strongly suspect him of hol­lownesse and hypocrisie. It is the confident conclusion of a very learned and holy Diuine:

Though a man bee indued with excellent gifts, and bee able Perkins of Cal­lings, pag. 734. to speake well, conceiue Prayer, and with some reuerence to heare the Word, and receiue the Sacraments, yet if hee practise not the duties of godlinesse within his owne Calling, all is but hy­pocrisie.

1. What sonne or daughter of Adam can challenge and plead exemption from that common charge laid vpon them by the Lord of Heauen: In the sweat of thy face shalt thou eate Gen. 3. 1 [...]. bread, till thou returne vnto the ground; Either by trauaile of body, or toyle of minde, or both?

2. Diligence in a ciuill Calling, is necessary for a comfort­able prouision of earthly necessaries.

3. Hee is a cursed Drone, a child of idlenesse and sloth, the very Tennis-ball of temptation, most vnworthy the blessings and benefits of humane societie; who doeth not one way or other cooperate, as it were, and contribute to the common Good, with his best endeauours in some ho­nest particular Calling.

4. A seasonable imployment in a ciuill Calling, is a So­ueraigne preseruatiue, and curbe for preuention of infinite swarmes of idle, melancholike, and exorbitant thoughts; and for restraint from many wicked and vnwarrantable medlings and miscarriages.

5. An honest Calling, is a Schoole of Christianitie. In which a man performing duties for the Lords sake, may dai­ly profit in the practise and increase of many heauenly gra­ces; Faith, Obedience, Patience, Meekenesse, Constancie, Truth, Fidelitie, Inuocation, Thanksgiuing, experience of Gods prouidence, &c.

A true Conuert therefore is so farre from casting off his personall Calling; that after his calling to Christianitie, he is woont to discharge the duties thereof with farre more care and conscience, though with a better minde, more moderate affections, and for a blesseder end.

[Page 50]7. Some there may bee, who seeing the iniquity of these last, and worst times, lying in weight for the surprize and suppression of forwardnesse and zeale; and that they may gaine, or grow into credit with the world by some speciall seruice against the forwarder sort, serue themselues, Such Machiuellian counterfeit, are cal­led [...], False B [...]ethren, 2. Cor. 11. 26. [...], Gal. 2 4. Irreptitij. qui seclàm i [...]sinu­arunt. Qui per f [...]audem, & pieta­tis si [...]ula ionem, in album fidelium irrepserant, Bez. in the meane time (plausiblenesse of profession taking away the sense of their intrusion) into the company and commu­nion of the most noted religious people; that at length they may doe them the more mischiefe, and driue to the head the bitternesse of their lurking malice, with a more desperate and deadly sting. These are men of great imposture and cunning in their carriage. They informe themselues tho­rowly, and exactly, in the wayes and zealous behauiour of Profession; and so with great satisfaction and contentment, apply and accommodate themselues for a time to their de­sires and deuotions. But if once they pry into a point of see­ming aduantage, which by their wresting & outfacing, may create matter of molestation, and spy their supposed season, to winne by betraying; they turne Turkes and traitors to those which are true of heart, to serue their owne turnes.

8. Many there are, who out of a fond and groundlesse So deluled were the foolish Virgins, Mat. 25. these, Mat. 7. Luk 13. 26. and many thousands at [...] day, who ha­uing a forme of godlinesse, deni [...] the power there­of. They doe not onely not allow'it. a [...]d [...] it, but deny and [...] it, as more then needs, and pressed vpo [...] them onely by such as are too precise. conceit, that onely an outward conformitie to the Word, Sa­craments, and other religious exercises, will serue their turne for saluation, giue their names to profession, and so walke on plodding in the comfortlesse vnzealous formes of a frozen outside Christianity, many times euen vnto their dying day. These men marre, and vnsanctifie themselues, by making moderation in Religion a Saint: and vndoe their soules, by adoring discretion as an Idoll. Moderation and discretion truly so called, and rightly defined by the rules of God, are blessed and beautifying ornaments to the best and most zea­lous Christians; but being tempered with their coldnesse, and edged with their eagernesse against forwardnesse, and ferue [...]cy in spirit, which the Apostle enioynes, [...] [...]er [...] spi­tit [...] s [...]thing [...] Ti [...], verbum factum à sono literae ζ. Eustath. Vult vt nos, qui sub lege Spiritus viuimus▪ nihil remissum, [...] [...]epidum [...], in nobis: sed cum feruore Spiritus, & calore fidei cunct a peragamus, Origen. Rom. 12. 11. become the very desperate cut-throates to the power of god­linesse, [Page 51] and pestilent consumption of the spirits, heart, and life of true zeale. These fellowes are most insolent, and confident in their Pharisaicall brags, spirituall security, and hopes for Heauen. They admire, and applaude with much selfe-esti­mation of ther singular skill, and rare felicitie, in pitching iust vpon the golden meane, as they conceiue, betweene pro­phanenesse and precisenesse; infamous notoriousnesse, and persecuted strictnesse. But that Prouerbe, in the meane time falls pat vpon their pates: There is a generation that are pure in Prou. 30. 10. their owne eyes: and yet is not washed from their filthinesse: And at length most certainely, the iust execution of that terrible commination, Reuel. 3. 16. will crush their hearts with euer­lasting horrour, confusion and woe.

But I should be endlesse in the discouery of this hidden and hellish gulph of hypocrisie, wherein thousands are swal­lowed vp, euen in this glorious Mid-day of the Gospell. For a man may assoone find out the way of an Eagle in the Ayre, the way of a Serpent vpon a Rocke, the way of a Ship in the midst of the Sea, and the way of a man with a maid, as to tracke the cunning and crooked footsteps of this foule fiend in the false hearts of Satans followers. Only take notice, that thou canst neuer possibly delight in God, or euer comfortably come neere him, if thou giue any entertainment vnto it, in what forme soeuer it represent it selfe, or whatsoeuer vizor it offers vnto thee, though neuer so fairely varnished, and guilded ouer with the Deuils angelicall glory.

III. Build, and erect all thy resolutions and conclusions for Heauen and Gods seruice, vpon that strong and purest pillar, that maine, and most precious Taught by the Lord Iesus him­selfe, Luk 14. 26, &c. as a funda­mentall Rule of Christianitie. Aduersus pa­rentes, aduersus liberos, aduersus naturalem cognationem, contra vniuersum Orbem terrarum, contra ip­sam etiam animam pugnam indicit, at (que) aciem esse instruendam ostendit, Chrys. in cap. 10. Mat. Hom. 36. Paul calls is, The very spirit of our seruice of God: without which all our other Religion, be i [...] neuer so glorious and goodly, is no more liuely, nay, is as very a carcasse, as th [...] body of a man, destitute of that soule, which maketh it reasonable, and differing from all other bodies. It was [...]gured by the Holacaust of the Law, which signified the sa­crifice of the flesh, the crucifying of the old Adam, Rom. 12. 1. See also Coloss. 3. 5. Mat. 5. 29, 30. Principle of Christia­nitie, Selfe-deniall. No walking with God, no sweete com­munion, and sound peace at his Mercy-Seate, except for his sake, and keeping a good conscience, thou be content to de­nie [Page 52] thy selfe, thy worldly wisdome, naturall wit, carnall rea­son, acceptation with the world, excellencie of learning, fauour of great Ones, credit and applause with the most; thy passions, profit, pleasures, preferment, neerest friends, ease, libertie, life, euery thing, any thing. And feare no losse; for all things else are nothing, to the least comfortable glimpse of Gods pleased face.

From this Principle sprung all those noble resolutions, and replies of Gods worthiest Saints and Souldiers: That of He­ster for the preseruation of the people of God: Well, saith she, I wil goe in vnto the King, which is not according to the law, Hest. 4. 16. and if I perish, I perish. That of Micaiah, sollicited strongly by the messenger to temporize, in managing his Ministery with sutablenesse, and conformity to the Kings pleasure, and plau­siblenesse of the false prophets: As the Lord liueth, what the 1. King. 22. 14. Lord saith vnto mee, that will I speake. That of Nehemiah; Should such a man as I flee? As if he should haue said; Tell Neh 6. 11. not mee of fleeing, my resolution was pitcht long agoe, if need require, to lay downe my life, and lose my blood in the Lords battels. That of Paul, when his friends were weeping, and wailing about him: What meane you to weepe, said hee, Act. 21. 13. and to breake mine heart? For I am ready, not to be bound onely, but also to die at Hierusalem, for the name of the Lord Iesus. That of Ierome: If my father stood weeping on his knees before mee, and my mother hanging on my necke behind me, and all my brethren, sisters, children, kinsfolke, howling on euery side, to retaine me in sinfull life with them; I would fling my mother to the ground, despise all my kinred, run ouer my father, and tread him vnder my feet, thereby to run to Christ when hee calleth me. That of Luther, dealt with, earnestly, and eagerly, not to ven­ture himselfe amongst a number of perfidious, and blood­thirstie Papists: As touching me (saith he) since I am sent for, I Fox in the Story of Marti [...] Luther, pag. 849. am resolued, and certainely determined to enter Wormes in the Name of our Lord Iesus Christ; yea, although I knew there were so many Deuils to resist me, as there are tiles to couer the houses in Wormes. That of a most renowned Italian Marquesse, Ga­leacius Carracciolus, tempted by a Iesuite with a great sum [Page 53] of money, to returne from Gods Blessing at Geneua, to the warme Sunne in Italy: Let their money perish with them, who See the Story of his life, pag. [...]7. esteeme all the Gold in the world, worth one dayes societie with Iesus Christ, and his holy Spirit. That of George Carpenter, Martyr: My wife and my children are so dearely beloued vn­to Fox, pag. 884. me, that they cannot bee bought from mee, for all the riches and possessions of the Duke of Bauaria: but for the loue of my Lord God, I will willingly forsake them. That of Kilian, a Dutch Schoole-master, to such as asked him, if he loued not his wife and children; Yes, said he, If the world were Gold, and were mine to dispose of, I would giue it to liue with them, though it were but in prison; yet my soule and Christ are dearer to me then all.

IV. Exercise thy selfe continually, and bee excellent in that onely Heauen vpon Earth, and sweetest Sanctuarie to Hab. 2. 4. Rom. 1. 17. Gal. 3, 11. Heb. 10. 38. Gal. 2. 20. an hunted soule, the Life of faith. Which to liue in some good measure, is the duty and property of euery liuing mem­ber of Christ Iesus. Loue therefore, and labour to liue by the power of faith, the life of saluation, sanctification, preser­uation. 1. Of saluation, thus: Let thy truely-humbled soule, grieued and groaning vnder the burden of sinne, throw it self into the meritorious, and merciful armes of Iesus Christ, wounded, broken, and bleeding vpon the Crosse; and there let it hold, and hide it selfe for euer in full assurance of eter­nall life, by vertue of that promise, Ioh. 3. 36. Hee that belee­ueth on the Son, hath euerlasting life. For hauing thus laid hold vpon him, He by his Spirit doth communicate first himselfe vnto thee; then both the merit of his death for remission of thy sinnes; and of his actiue obedience for thy right to sal­uation and happinesse; and withall, the power of his Spirit, to quicken thee to the life of grace in this World, and to raise vp thy body to the life of glory at the last day. 2. Of sanctification: If thou keepe thy faith, the fountaine, roote and heart, as it were, from which all thine other graces spring, in life and vigour, thou shalt pray more comforta­bly, bee more couragiously patient, heare the Word more fruitfully, receiue the Sacraments more ioyfully, passe the [Page 54] Sabbaths more delightfully, conferre more cheerefully, me­ditate more heauenly, walke in all the wayes of new obedi­ence with more strength, and conquest ouer corruptions. For ordinarily, euery Christian shall finde the exercise of other graces to bee comfortable, or cold, according to the liueli­nesse, or languishing of his faith. 3. Of preseruation, both temporall and spirituall.

In crosses, afflictions, and all Gods outward angry visita­tions, by the power of such promises, as those, Psal. 89. 33. and 50. 15. Heb. 12. 7, 8, 11. 1. Thes. 3. 3. Act. 14. 22. Luke 9. 23. Isai. 63. 9.

In the course and carriage of thy particular Calling: the duties and workes whereof, if thou discharge with consci­ence, diligence, and prayer, thou mayest goe on with com­fort, contentment, and freedome from that torturing and racking thoughtfulnesse; from those restlesse and cursed carkings of carnal worldlings, wherein they basely languish, and lose their soules; and leaue the successe, issue, and euent of all thy labours and vndertakings vnto the Lord, what­soeuer it may bee, resting sweetly, and euer relying vpon that gracious promise, Heb. 13. 5. I will neuer faile thee, nor forsake thee.

In ordering and guiding the affaires of thy family, de­pend by faith vpon Gods blessing, the strength and sinew of all sound comfort, and true contentation that way. See Psal. 127.

In the losse of outward things for thy loue, and seruice vnto God; by beleeuing that Man of God, 2. Chron. 25. 9. The Lord is able to giue thee much more then this.

Nay, in the losse of all earthly things in euery kind: see Habac. 3. 17, 18. Although the fig-tree shall not blossome, neither shall fruit be in the Vines: the labour of the Oliue shall faile, and the fields shall yeeld no meate, the flocke shall be cut off from the fold, and there shall be no herd in the stalles: yet I will reioyce in the Lord: I will ioy in the God of my saluation. Consider also for this purpose, Iobs patient blessing of God vpon the sur­prize and concurrence of an vniuersall misery, Iob 1. 21.

[Page 55]In pangs of the New-birth, spirituall infancy, weakenesses of faith, prayer, godly sorrow, and other graces; by those cordiall refreshing promises, Reu. 21. 6. Math. 5. 6. Isa. 42. 3. and 40. 11. and 57. 15.

In oppositions against the raising or restauration of spiri­tuall buildings by the Ministery of the Word: or in tempta­tions against a mans personall progresse, and holding out against Gods waies vnto the end; by renouncing our owne strength, disclaiming the arme of flesh, and crying in euery encounter: Not by might, nor by power, but by my Spirit, saith Zech. 4. 6, 7. the Lord of Hoasts, What art thou, O great mountaine, &c?

In languishings and tremblings after relapse into some old, or fall into some new sinne; by such precious places as these: 1. Ioh. 2. 1. Luk. 17. 4. 1. Sam. 12. 20. 1. Iohn 1. 9. From this last place a reuerend Diuine collects this comfort: If we see our vnworthinesse, and with broken hearts acknowledge it, God is faithfull and iust to forgiue it, bee it neuer so great. But this is a iewell fit onely for the eare of a sincere Christi­an, when out of the fearefulnesse of his distrustfull spirit, he puts off all comfort, though truely humbled, after ensnare­ment in some more speciall affrighting sinne. Let no swine trample vpon it.

In all kindes of temptations, by the power of that pro­mise, 1. Cor. 10. 13. Nay, euen amidst varietie of them by obeying that precept, Iam. 1. 2. My brethren, count it all ioy when you fall into diuers temptations.

In spirituall desertion, by refreshing, and resting thy sink­ing soule, in the meane time vntill the Lord returne, vpon that surest Rocke, Isa. 30. 18. Blessed are all they that waite for him. Most blessed, deare, and sweetest Sanctuary! If the Christian die in that waiting state, he shall be certainely sa­ued: For the holy Ghost pronounceth him blessed.

In the deepe, and almost despairing apprehensions of thine extreme vilenesse, and, as it were, nothingnesse in grace, by apprehending that most mercifull promise from Gods owne mouth, Isa. 43. 25.

In thy perplexed and troubled thoughts about returne [Page 56] after backsliding; by those comfortable encouragements, Ier. 3. 1, 12, 13, 14, 22. Hos. 14. 1, 2, 4.

In doubts of losing the loue of God, and life of Grace; by consideration of those passages in Gods Booke, where it ap­peares, that the loue of God vnto his child, in respect of ten­dernesse, and constancy, is infinitely dearer then that of a most louing mother to her little one, Isai. 49. 15. stronger then the stony Mountaines, and Rocks of flint, Isa. 54. 10. as constant as the courses of the Sunne, and of the Moone, and of the Starres, and of the day, and of the night, Ier. 31. 36. and 33. 20. nay, as sure, as God himselfe, Psal. 89. 33, 34, 35.

In the Haile▪ stormes of slanderous arrowes, and empoy­soned darts of disgrace, by cleauing to most glorious promi­ses, 1. Pet. 4. 14. Mat. 5. 11.

In the valley of the shadow of death; by an assurance of Gods mercifull omnipotent presence, Psal. 23. 4.

In the extremitie & depth of such desperate distresses, and perplexities; wherein in thy present feeling, thou canst see, and find no possibilitie of helpe from Heauen or Earth, God or Man; but art both helpelesse and hopelesse, as the Church complaines, Lam. 3. 18. by such like places as those, Isai. 33. 9, 10. 2. Chron. 20. 12. Gen. 22. 14. Exod. 14. 13. Psal. 78. 65.

In euery thing, or any thing that shall, or can possibly befall thee; prosperitie, or pouertie; crosse, or comfort; calmnesse of conscience, or tempests of terror; life or death, &c. by extracting abundance of vnconquerable patience, and peace of soule, from those three heauenly golden con­duits of sweetest comfort, Rom. 8. ver. 18, 28, 32.

Thus in any trouble of soule, body, good name, outward state, present, or to come; thou mayest by the soueraigne power of faith working vpon the Word, not onely draw out the sting, and expell the poison of it; but also create a great deale of comfort to thy truly-humbled soule, and maintaine it in despite of all mortall or infernall opposition, in a con­stant spirituall gladnesse. For all those promises, whereupon thy heauy heart in such cases may repose, and refresh it selfe, haue their being from the blessed name Iehoua: see, Exo. 6. 3. [Page 57] and therefore are as sure, as God himselfe: they are sealed with the bloody sufferings of his onely Sonne, and therefore as true, as truth it selfe: and, if thou be in Christ, are all as cer­tainely thine, as the heart in thy body, or blood that runnes in thy veines. Nay, and a little more for thy comfort, the glory of Gods truth is mightily aduanced, and himselfe ex­traordinarily pleased, by thy more resolute, stedfast, and tri­umphant cleauing vnto them. What a blessed, sweete, and heauenly life then is the life of faith?

V. Apprehend in thy minde, and settle in thine heart, a true estimate, and right conceit of the substance and power, marrow, and materials of Christianitie. Which doth not consist, as too many suppose,

In outward shewes, profession, talking: in holding strict points, defending precise opinions, contesting against the corruptions of the times: in the worke wrought, externall formes of religious exercises, set-taskes of hearing, reading, conference, and the like: in some solemne outward extraor­dinarie abstinences and forbearances, censuring others, &c. But, Humilitas in conuersatione, stabilitas in fide, verecundia in ver­bis, in factis iusti­tia, in operibus misericordia, in moribus discipli­na, iniuriam facere non nosse, & fa­ctam tolerare posse, cum fratri­bus pacem tenere, Deum toto corde diligere, amare in illo quod Pater est, timere quod Deus est, Christo nihil omninò prae­ponere, quia nec nob [...]s ille quic­quam praeposuit, charitati eius in­separabilite [...] ad­haerere—Quan­do de eius no­mine, & honore certamen est, ex­hibere in sermone constantiam, quâ confitemur: in quaestione fidu­ciam, quâ congre­dimur: in morte patiemiam, quâ coronamur. Hoc est cohaeredem Christi velle esse, hoc est praeceptum De [...]facere, hoc est voluntatem Patris adimple [...]e, Cyprian. de orat. Domin. in righteousnesse, peace, ioy in the holy Ghost: in meekenesse, tender-heartednesse, loue: in patience, humili­tie, contentednesse: in mortification of sinne, moderation of passion, holy guidance of the tongue: in workes of mercy, iustice, and truth: in fidelitie, painfulnesse in our Callings, conscionable conuersing with men: in reuerence vnto supe­riours, loue of our enemies, an open-hearted reall fruitfull affectionatenesse, and bounty to Gods people: in heauenly­mindednesse, selfe-deniall, the life of faith: in dis-esteeme of earthly things, contempt of the world, resolute hatred of sinne: in approouing our hearts in Gods presence, a sweete communion with him, comfortable longing for the com­ming of the Lord Iesus, &c.

Yet mistake me not; thou must make a shew, professe and talke, if thou wouldest haue Christ Iesus to owne thee at that last and dreadfull Day, Mark. 8. 38.

[Page 58]It is therefore an idle and brainelesse cauill of some lewd ignorant Lozels, to say; We can by no meanes endure these shewes; Cannot a man bee religious to himselfe, except he hang out his flag, and let all the world know it? For where the power of Religion is, there will bee the shew also. Pain­ted fire shines not, ascends not, heates not: but true fire is euer inseparably attended with these properties. We cannot put a Candle in a Lanthorne, but the light will shew it selfe thorow the hornes: if true grace bee planted in the heart, it will shine forth in our words, gestures, actions, all carriages, and our whole conuersation. He that will take shewes from the substance of Religion, let him take brightnesse from the Sunne, glistering from Gold, breathing from a liue-body. Shew and profession of Christ before men, is commanded, as well as the substance and soundnesse of heart, Rom. 10. 9, 10.

Thou must bee a patrone, and in some good measure, a practiser of precise points, if euer thou wilt haue true peace and assurance of walking in the narrow path, that leades vn­to life: as, of walking precisely, Ephes. 5. 15. Being feruent in spirit, Rom. 12. 11. Striuing to enter in at the strait gate, Luke 13. 24. Selfe-deniall, 14. 26. Surpassing the righteousnesse of the Scribes and Pharises, Mat. 5. 20. Laying violent hands and hold vpon the Kingdome of Heauen, Mat. 11. 12. In a word: of the way which is called holy, and yet so spoken against euery where, Act. 28. 22. For I meane only that precisenesse, which is commended vnto vs, and commanded by the blessed Spi­rit in Gods pure and holy Word. I know, all passages of sanctification are too precise; and paradoxes, intolerable and burdensome to flesh and blood, and in the interpretation of worldly wisedome, which notwithstanding are easie and sweet to mortified men.

Thou must stand at the staues end, against the sinnes of the times, and like the Eagle, prune vp thy selfe against a storme, or else thou art a temporizer.

Outward exercises of Religion, are as it were the bodie, without which, the soule of Christianitie hath no existence.

[Page 59]Thou must be content to abridge, and confine thy Chri­stian liberty at any time, according to opportunities, and exi­gents, for the enlargement of Gods glory, the building vp of thy brother, and snaffling thine owne rebellious nature.

Thou mayest, and must iudge by the fruits. It is Christs Rule, Matth. 7 16. If therefore thou seest the abominable and vnsauory fruits of lying, swearing, drunkennesse, Sabbath­breaking, vsury, scoffing at Religion, &c. hanging out in the fight of the Sunne; thou mayest iustly censure the tree to be rotten, and for the present, fewell for the fire of Hell. Thou mayest iudge no man rashly, nor of his finall estate: (If we see a malefactour cast, and condemned for some grieuous crime, yet reprieued vnto the next Assize; no man can say, he shall be certainely hanged, because a pardon may be procu­red, and come from the King in the meane time: it is so in the present case.) But thou mayest call a spade, a spade; a drun­kard, a drunkard; an vsurer, an vsurer. Otherwise, if thou dawbe and dissemble, how shalt thou euer be able to escape liablenesse to that abomination, Prou. 17. 15. He that iustifi­eth the wicked, and he that condemneth the iust: euen they both are abomination to the Lord? And to the sting of that woe, Isai. 5. 20. Woe vnto them that call euill, good; and good euill; that put darkenesse for light; and light for darkenesse; that put bitter for sweete, and sweete for bitter. Yet know, that spea­king the euill thou certainely knowest by another, must be seasonable, charitable and discreete: not out of humour, spleene, imperiousnesse, at thy pleasure; but for Gods ho­nour, the good of the party, thine owne discharge, vpon a warrantable calling, &c. according to those Rules I shall hereafter deliuer for guiding the tongue.

My meaning then in this point is; that those greater mat­ters be dearliest prized, and principally plied proportionably to their worth and waight: and yet these lesser things not Math. [...]3. 23. neglected. It is too true, that those who are more fierce, and forward about the ceremonials, and circumstantials, then truly hot and zealous in the essentials, and substantials of Christianity, prooue too often vaine-gloriously, and proudly [Page 60] mounted vpon that foule hellish fiend, Hypocrisie, and po­sting apace towards some fearefull Apostacy, or Anabapti­sticall phrensie.

VI. Let thy spirit, mindfull of its owne heauenly birth, immortall nature, and euerlasting home, euer generously fortifie it selfe with victorious resolution against worldli­nesse, the canker and cut-throate of all heauenly-mindednes, and hearty conuersation aboue. Of all the foule fiends, that haunt the hearts of carnall men, there is none that holds a stronger opposition, and counter-motion to walking with God, then couetousnesse. Ambition, sensualitie, and other wayes of death, cut off their slaues with an accursed disac­quaintance, and estrangement farre enough from all comfor­table accesse vnto the Throne of Grace: but affections nailed and glued to the Earth, haue this pestilent precedency, that they hold the remotest point of declination, from the warmth and influence of any sweete communion with the Sunne of righteousnesse, and Gods glorious face. All earthly-minded men ordinarily, howsoeuer they may be outwardly restrai­ned and reserued, are secret deriders of the power of godli­nesse, holy strictnesse of the Saints, and mysteries of Grace. And the Pharises also, saith Luke, chap. 16. 14. who were coue­tous, heard all these things: and they derided him: euen mockt, and made themselues merry with the searching, and heart­piercing Sermons of the Sonne of God. Their hearts, and hopes are wholly anchored vpon the Earth, and lockt vp in their chests: and therefore they dreame of no other heauen, then their golden hoards, heapes of wealth, and present temporall happinesse. Whereas notwithstanding, one re­freshing glimpse shining, and shed into our hearts from Gods pleased face, and well-grounded assurance of being His, is infinitely more worth then all the Gold that euer the Sunne made, or shall make while it stands in Heauen.

VII. Let thy holy affections bee euer thorowly war­med, and rauisht Si amator Dei esse vis, [...]yncerissi­mis medullis, ca­ [...] (que) [...]ijs ip­sum d [...]lige ipsum a [...]a, illi fl [...]gra, illi inhia, qu [...] [...] nihil inuenis, quo melius, quo l [...]tius, quo diuturnius, Aug. in Psal. 85. Coelum & ter­ra, & omnia quae in eis sunt, non cessant mihi dicere, [...]t amem Dominum meum! Tom. 9 pag. 1003. extraordinarily with the loue of God. [Page 61] To which, there are infinite inflaming motiues and Obliga­tions.

1 Hee being absolutely considered, is immeasurably louely. The most attractiue obiects of insatiable loue, and al amiable excellencies, are eminently and transcendent­ly triumphant in him eternally; Beauty, Glory, Worth, Wisedome, Greatnesse, Goodnesse, Holinesse, Puritie, any thing, euery thing that is any wayes admirable and loue­worthy.

2. Or consider Him in relation to thy selfe; and shouldest thou euery moment thorow an interminable time, lay down ten thousand liues for His sake, thou couldest neuer come neere the requitall of the least inch of His infinite loue to­wards thee, which reacheth from euerlasting, to euerlasting. 1. He bore thee in the bosome of this His free loue from all eternitie, and that so dearely, that from the same eternity, He decreed that His owne deare Sonne should die for thee. 2. Hee brought thee out of the abhorred state of being no­thing, into the ranke of his reasonable and noblest creatures. 3. Hee bought thee againe, when thou hadst wilfully lost thy selfe, with the hearts-blood of His onely Sonne. 4. He preserues thee euery day from a thousand dangers, a thou­sand deaths, which might seize vpon thee, both from with­in, and from without. 5▪ He will shortly crowne thee with euerlasting life, fulnesse of ioy, and pleasures at his right hand for euermore.

3. Thirdly, confider the vnquenchable impatiencie of Christs inflamed loue vnto thee, now washed with His Blood, and beautified with His grace, Cant. 4. 9. Thou hast rauished my heart, saith He to the Church, and by consequent to euery true Christian, my sister, my spouse, thou hast rauished my heart with one of thine eyes, with one chaine of thy necke. Now loue is of that alluring nature, that many times it will draw loue from a man, when there is no louely part in the partie louing. What a deale of loue then doth the Soue­raigne Lord of all goodnesse, the well-spring of all beauty, excellencie, and sweetnesse exact at our hands? especially [Page 62] sith wee are his meere creatures, in respect both of our natu­rall being, outward state, gracious state, and state of glory? See how His spirituall amiablenesse is shadowed by out­ward beauties, Cant. 5. 10.

VIII. Prize the fruition of Gods pleased face, a neerer communion and acquaintance with His blessed Maiestie, the loue and light of His countenance; and thereupon a free and frequent accesse, with an humble boldnes, vnto the throne of Grace, at a far higher and more vnualuable rate, than heauen and earth; as a very reall fruitfull fore-taste of eternall ioyes. For to say no more at this time; If thou hold an holy familia­ritie with thy God, and He looke pleasedly vpon thee, thou shalt graspe Iesus Christ more sweetly and feelingly in the armes of thy Faith; partake more plentifully of the ioyfull freedome, presence, and communication of His comforting Spirit; be garded more strongly and narrowly by His glo­rious Angels; sucke more sweetnesse and heauenly Manna out of the Ministerie, and other His blessed Ordinances; walke in safetie amongst the creatures, like an vnconquera­ble Lyon: Thou shalt bee in a league with the stones of the field, and the beasts of the field shall be at peace with thee: when thou goest, thy gate shall not be straite; and when thou runnest, thou shalt not fall: when thou sleepest, thy sleepe shall be sweet; thou shalt dwell safely, and none shall make thee afraid: Thou shalt neuer more be afraid of any euill tidings, or of destruction when it commeth: when thou passest thorow the waters, thy God shall bee with thee; and thorow riuers, they shall not ouerflow thee: when thou walkest thorow the fire, thou shalt not bee burnt; nei­ther shall the flame kindle vpon thee, &c. And if at any time thou bee seized vpon with any crosse or calamitie from any of the creatures; any trouble or temptation, from man or Deuill; any lowring or crueltie from the iniquitie of the times, or persecuters of the Truth; yet the refreshing beames of Gods pleased face shining vpon thy heart, through the darknesse of such discomforts, will sweetly mitigate, re­uiue, and infinitely make amends for all. The poyson and curse of them shall neuer come neere thy soule. The Lord in [Page 63] the meane time, like an Eagle flutttering about her nest, will Deut. 32. 11. most tenderly defend and protect thee, Esa. 31. 5. and at length most certainly come like a yong Lyon roaring on his prey for thy rescue and glorious enlargement, Isa. 31. 4.

IX. Labour by a constant watch to keepe thy heart in a spirituall temper still, and still sweetly content, and fruitfully conuersant in the Mystery of Christ, and Secrets of His King­dome, [...] Eph. 3. 4. which thou shalt more easily doe; If thou first reioyce in God, his Word & Graces, as thy chiefest ioy, and greatest aduantage. 2. By all earthly things, be drawne to the loue of heauenly. For though God hath appointed but one Sab­bath in seuen dayes for his more solemne publike worship, yet to a Christian, euery day is sanctified to be a rest from all the deeds of the flesh, wherein he is to walke with his God, and shew forth the religious keeping of his heart and good conscience, in euery action of his whole life; so making e­uery passage of his particular Calling, a part of Christian obedience, and dutie vnto God. 3. Let the noblenesse of thine inlarged Spirit, as infinitely disdaine to be any wayes, vpon any termes, in bondage to the corruptions of the times; so finde a farre sweeter rellish, and take incomparably more contentment in the seruices of thy Lord, and his holy Ordi­nances, then in all his outward benefits, and fauours of this life. For as the best of these abused, will most certainly at the Barre of God, turne scourges and Scorpions to the worldling; conscience; and in the meane time, there is no Quid v [...]sper vc hat [...] ▪ man so assured of his honour, of his riches, health, or life; but that hee may be depriued of either, or all, the very next houre, or day to come; so the other will prooue vnto the Christian, hauing beene conscionably and constantly exer­cised in them, as a rich stocke, to bring in comfort, patience, and inward peace, in his most neede and greatest extremity. 4. Assoone as thou discouerest any spirituall weakenesse or decay, any extraordinarie assault, temptation, deadnesse, &c. complaine betime, cry mightily vnto God, giue him no rest; neither giue ouer seeking, vntill hee returne vnto thy soule, with power, and life againe. If ordinarie meanes will not [Page 64] preuaile, presse vpon him with extraordinary: if then he doe not reuiue thee with woonted quickning vigour, waite with a patient wakefull longing of all the powers of thy soule; and then all this while thy soule is still in its true spirituall temper, and a most blessed state. See Isa. 30. 18. 5. Decline watchfully all occasions of falling from thy first loue, feruen­cie, and heauenly-mindednesse: as spirituall pride, knowne hypocrisie, desire to be rich, discontinuance of thine inti­matenesse with the godly, neglect of thy particular Calling, or dayly watch ouer thy heart; vngodly company, forme in religious duties, coldnesse and customarinesse in the vse of the meanes, &c. 6. Suffer not thine affections to bee chai­ned downe, and set too much vpon those things which the common sort and greatest part of men seeke after in­satiably, and slauishly sinke vnder; praise, profit, credit, acceptation with the world, fauour of great Ones; mirth, pleasures, ease, feare, sorrow, earthly contentment, prefer­ment, wealth, long life, or any worldly thing: but debase, and dis-esteeme all other delights in respect of doing Gods will; which should euer bee vnto thee meate and drinke, thy chiefest and choisest recreation, and onely Paradise vpon earth.

X. Let thy soule full Anima quae a­mat, ascendit fre­quenter, & currit familiariter per plate as coelestis Hierusalem, visi­ [...]ando Patriar­chas & Prophe­tas, saluando A­postolos, admi­rando exerci [...]us Martyrum, & Confessorum, &c. Aug. Tom. 9. pag. 1003. often so are aloft vpon the wings of faith, vnto the glory of the Empyrean Heauen, where God dwelleth, and bathe it selfe before-hand with many a sweet meditation in that euerlasting blisse aboue. Oh thinke with thy selfe, (though it farre passe the reach of any mortall thought) what an infinite inexplicable sweetnesse it will be, to looke for euer vpon the glorious Bodie of Iesus Christ, shining with incomprehensible beautie; and to consider, that euen euery veine of that blessed Bodie bled to bring thee to heauen: and that it being with such excesse of glory hypostatically vnited vnto the second person in the Trinity, hath honoured and aduanced thy nature, in that respect, far aboue the brightest Cherub! To say nothing of the beauty and brightnesse of that euer-blessed Place, that vnapproch­able Light, which besets Gods dreadfull Throne, the [Page 65] walking arme in arme with the Angels of God, that euer­lasting ioyfull communion, and conuersing with the dearest Christian friends, and all the crowned Saints, and innumera­ble felicities moe, which infinitely surpasse in excellencie and sweetenesse, the comprehension of the largest heart, and expression of any Angels tongue: contemplate principally the Fountaine of all thy blisse; how the mighty IEHO­VAH, God blessed for euer, will powre out of Himselfe, by the influence of Beatificall Vision, as they call it, perpe­tuall riuers of vnutterable ioyes, and pleasures vpon thy glo­rified Body and Soule, thorow all eternity; euen as the Sunne powres out his beames and shining euery day af [...]esh vpon the world, without emptinesse or end: and with such variety, (for hee is infinite) that they shall bee vnto thee, as fresh, as new, as sweete, as rauishing, millions of yeeres after thou hast dwelt in those Mansions of rest, as they were, the very first moment thou enteredst that blisfull Place. Such fixed considerations as these, of things aboue, will serue as notable helpes to draw and keepe thy heart Heauen-ward, and may mightily moue thee to de­light in God, and to hold it the sweetest life vpon earth, to walke with him in the wayes of Puritie and Peace. Me­thinkes, if a man doe but once a day seriously and solemn­ly thus cast vp the eye of his Faith, vpon that neuer-fading Crowne of Life, which after an inch of time, shall eter­nally rest vpon his head, the goodly splendour thereof, and beames of that incomparable ioy, should be able to dispell those mists of fading vanities, and hurtfull fumes of honours, riches, and earthly pleasures, which this great dung-hill of the World, heated by the fire of inordinate lust, doth euaporate, and interpose betweene the sight of the soule and celestiall Blisse: So that hee might with more affectionate freedome, and contempt of earth, haue his conuersation aboue; and turne the current of all his delights, loue, and longings, with more resolution and constancie towards his heauenly home.

These Preparatiues thus premised, I proceed to some [Page 66] generall directions for a more comfortable walking in the way that is called Holy.

1. First, and before all other things, haue a speciall eye Ma [...]. 6 33. and attendance to a sincere, constant, and fruitfull perfor­mance of holy duties, Gods seruices. And to say nothing punctually and particularly at this time, of priuate Nec solùm vobis sufficiat quòd in Ecclesia diuinas lectiones auditis, sed etiam [...]n do­mibus vestris, aut ipsi legite, aut ali­os legentes requi­ [...]ite [...] ▪ August. de [...], [...] 5 [...]. reading the Scriptures, publike hearing the Word, personall Prayer, and with thy yoke-fellow, if thou liue in that estate, singing of Psalmes, Meditation, Conference, dayes of humiliation, &c. of which thou must proportionably make conscience in their due place, obseruing also in them the ensuing Cautions: for a knowne grosse, customary neglect of any holy dutie, religious exercise, diuine Ordinance, in its season, may bring a dampe vpon the rest, and a consumption vpon the whole bodie of Christianitie; I say, to leaue these and the like, in their courses and turnes to bee performed also with all good conscience and following Cautions, I one­ly at this time purposely aduise, for the better sanctifying thy selfe and all about thee, to a more comfortable and successefull managing of all affaires, businesses, and vn­der-takings, either spirituall or ciuill; that thou beeing Master of a Family, for I single out such an one for in­stance, bee euer sure to glorifie God amidst thy people, by Ante omnes actus seculi, debe­mus actus habere pietatis, qui nos quiescentes, et dormientes in lectulis custodiuit. Quis enim nisi Deus dormientem custodit hominem? qui ita resolutus in somnum, et oblitus sui vigoris humani, à se alienus efficitur, vt nesciat quid ipse sit, v­binam demoretur, adesse sibi certè ipse non possit. Necessarius igitur Deus adest dormientibus, quia dor­mientes sibi adesse non possunt, et à noctu [...] nis insidijs genus hominum ipse custodiat; quia id temporis ad custodiendum alter nemo peruigilat. Debeo ergo illi gratiam, qui vt ego securus dormiam, ille perui­gilat. Ipse enim nos Deusituros cubitum quodam gremio quietis suscipit; et Thesauro pacis recondito seruat; et caliginum quadam tuitione in lucem defendit, &c. Ambr. Lib. S [...]rm. Serm. 43. Morning and Sed & cùm v [...]spera diem claudit, ipsi debemus per psalterium laudem dicere, & gloriam eius modulatâ suauitat [...] concinere.—Hoe autem vt faciamus, fratres, non solùm doce [...]ur ratione; sed etiam admonemur ex­emplis. Nonne enim videmus minutissimas aues, cùm illucescentem diem aurora producit, in quibusdam nidorum cubiculis variâ dulcedine personare, & id studiosè agere priusquam procedant, vt Creatorem suum, quia loquelâ non possunt, suauitate demulceant? Et quemadmodum vnaquaeque earum, quoniam confessione nequit▪ modulis prodat obsequium; ita vt videatur sibi deuotiùs gratias agere, quae dulciùs personauit; hoe etiam pacto diei cursu similiter facere? Quid ergo sibi vult ista certis temporibus disposi­ta cantilena, et iugis intentio; nisi gratiarum quaedam sit immoderata confessio? Pastori enim suo aui [...] i [...]noxia, quia sermone non potest, suauitate blanditur. Habent enim et aues Pastorem suum; sicut ait Do­minus, Respicite volatilia coeli, quoniam non nent, neque me [...]unt; et Pater vester qui est in coelis pascit illa. At quibus tandem cibis pascuntur aues? vilissi nis scilicet & terrenis. Aues ergo propter viles esca [...] gratias agunt; [...]u pretiosissimis epulis pasce [...]is, & ingratus es? Quis igitur non erubescat sensum homi­nis habens, sine Psalmorum celebritate diem claudere; cùm ipsae aues ad gratificandum Psalterij suauita­te persultent; & eius gloriam, non versuum dulcedine personare, cuius laudem volucres modulatâ cantile­nâ pronunciant▪ Imitare ergò, frater, minutissim as aue [...] mane, & vespere Creatori g [...]atias referendo. Et si es deuotior, imitare Lusciniam, cui quum ad dicendas laudes dies sola non sufficit; nocturna spacia per­uigili cantilenâ decurrit, &c. Idem ibid. Aue [...] cùm eunt cubitum, quasi peracto laetae munere aethera can­tu mulcere consuêrunt, vt decursi vel adoriendi noct [...]rni iuxta ac di [...]rni temporis laudes suo referant Creatori. Magnum incentiuum excitandae nobis deuotionis: Quis enim sensum hominis gerens, non erubescat sine Psalmorum celebritate diem claudere, cùm etiam minutissimae aues solenni deuotione, & dulci carmine ortus dierum ac noctium prosequantur? Idem Hexam. lib. 5. ca. 12. Ad omne opus quodcun­que inchoaueris facere, primùm inuoca Deum, & gratias ei age, & cùm consummaueris illud, similiter fac, August. Tom. 4▪ p [...]r. 2. pag. 540. Euening sacrifice of Prayers and praises to his heauenly Highnesse.

[Page 67]In the discharge of which maine dutie of Christianitie vt­terly neglected by the most, and empoysoned to many, by their resting only in the worke wrought, take heed of grow­ing into forme, customarinesse, Non ergo de la­bijs tantummodò tua procedat ora­tio: Animo totus intende, intra in recessum pectoris tui, totus ingrede­re. Non te perfun­ctorium videat il­le, cui te placere desideras. Videat quia ex corde o­ras, vt te ex corde orantem dignetur audire, Ambr. de Sacra. lib. 6. cap. 3. perfunctorinesse, which will most certainely draw the very life-blood and breathing out of those holy businesses; being euer the canker and cut­throate of all true godlinesse, and gracious acceptation with God. Labour therefore by a reuerent recollecting all the powers of thy soule, and fresh renewing and strengthening thy watch at euery seuerall time, to preserue heart and spi­rit in those daily deuotions, and family-duties. Which thou shalt the better doe, if thou looke to, 1. A right disposition before: 2. A spirituall behauiour in the doing: 3. An holy carriage afterward.

1. For the first: 1. Come not before God with any sinne lying vpon thy conscience vnrepented of, or delighted in, see Psal. 66. 18. 2. Neither with passion, wrath, or heart­burning against Cum omni tem­pore, quantū fleri potest, Christianus vir iracundiam debeat tempera­te; maximè verò quando ad oratio­nem accedit; ne perturbet animum suum indignatio; ne irae quidam furor impediat orationem. Magis pla­cido accede pectore. Quid enim irasceris? Seruus peccauit. Tu accedis ad orationem; vt tua tibi delicta donentur, & alij indignaris? Ambr. de Sacr. l. 6. c. 4. Duobus modis oratio impeditur, ne impetrare quis (que) possit, quod postulat: nempe si adhuc homo mala committit; aut si peccanti in se ex toto corde non di­mittit, Bern. De modo benè viuen. Ser. 49. any. 3. Stirre vp and quicken the actiue­nesse, and particular apprehensions of thy O homo, faciem tuam non audebas ad coelum attollere; o­culos tuos in terrā dirigebas; & subitò accepisti gratiam Christi; omnia tibi peccata dimissa sunt.—Ideò praesume, non de operatione tuâ, sed de Christi gratiâ. Gratiâ enim saluati estis, Apostolus ait. Non ergo hic arrogantia est, sed fides, Ambr. de Sacr. lib 5. cap. 4. In expos. Orat. Domin. Faith, about the things desired and deprecated. In a word, in the Apostles words, for that is my meaning; 1. Tim. 2. 8. Lift vp holy hands without [Page 68] wrath and doubting. Bring, 1. Resolution against all sinne, in respect of God: 2. Peace and appeased passions, in respect of men: 3. Assurance to be heard, in respect of thy selfe. Or thus: Before thou fall vpon thy knees, shake off three empoy­soning and heauy hindrances, which will clog and clip the wings of thy prayers, that they will neuer be able to ascend vp vnto Heauen: sinne, anger, distrust: And possesse thy heart of three excellent helpes, and inflaming furtherances: 1. A right apprehension of Gods dreadfulnesse, puritie, power, &c. 2. A true sence of thy owne vilenesse, abominablenesse, nothingnesse, &c. 3. A heartie suruay of the infinitenesse, and vnexpressablenesse of Gods bountie, blessings, and ma­ny compassionate forbearances towards thee.

2. For the second, 1. Repell with an vndaunted spirit, and resolute contempt, Satans blasphemous Solet nequissi­mu [...] hostis tam fordidas nonnun­quam & impias cogitationes inse­rere menti, vt qui tentatur, dum su­ [...]m illud putat esse quod cogitat, dete [...]orem se per spiritum immun­dum proposito suo arbitretur ef­fectum: multóque purio [...]em ammam habuisse se credat, cùm adh [...]c res se­culi amare [...]. Vult enim ijs, qui­bus [...]nuidet, calli­dissimus [...] horrorem propo­si [...]i ex despera­tione facere san­ctitaris vt eos obsidente tristi­tiâ, etsi à proposi­to non re [...]ocat, certè re [...]ineat à profectu, Au­gust. epist. 142. iniections, if he be busie that way (and he is ordinarily most spitefull against the best businesses,) and the rather, because if they be hear­tily abominated and abandoned with heart-rising and loathing, they are put vpon the Deuils score, and are one­ly thy crosses, not thy In illis cogi­tationibus, quae repugnanti, & inuito animo suggeruntur, quibus mens cum horrore quodam renititur ac res [...]it,—non est peccatum sine consensu mentis, Idem ibid. Onero [...]as cogitationes in animâ iusti [...] ­las accipe, quibus resistere vult, & tamen non potest, sed velit, nolit, irruit in oculos mentis muscarum Ae­gypti pestilentia, & perstrepunt ranae in penetralibus cordis eius. Cogitat homo plerunque terribilia de [...]ide, horribilia de diuinitate, & per phantas [...]ata corporearum imaginum trans [...]otatus, illa sentit, quae vel in confessione euomere peccator oneratus exhorret: & quantò districtiùs non exhibet membra sua, ar­ma iniquitatis peccato, tantò strictiùs huiusmodi spiritu quatitur & pulsatur. Cùm enim ille insatiabilis homicida, ab exteriori sensualitate se videt exclusum, interiori collectis viribus agg [...]editur. Sed spiritualis homo qui omnia iudicat, illius astutias non ignorat. Rep [...]imit quod potest: quod autem non potest repri­mere, tolerat: quia etsi latratum canis sustinet, morsum non timet. Latrat enim cùm suggerit: tunc ve­rò mordet, cùm ad consensum pe [...]trahit: sed cùm non ingerit, quod suggessit, tunc non vulnerat, sed co­ronat; qui etsi [...]entientem cruciat, non obligat non consentientem, Bern. lib. de Consc. cap. de multip. variet. cogitat. sinnes. 2. Watch ouer the World with all care and timely opposition, that if it be possible, not an earthly Quando enim orans cogitat de vxore, de filijs, de mancipijs, de domo, de possessionibus, de­pecoribus, de militia, de lucro, de capsis, et alijs, quae sunt innumerabilia, quae super cor incautè orantis as­cendunt: nonne tibi videtur haec synagoga malorum? Ch [...]ysost. [...]om. 13 in cap. 6. Mat. Plerun (que) negotiator veni [...]ns ad orationem; aut auarus de pecuniâ cogitat; alter de lucro; alter de honore; alter de cupiditate; et p [...]tat quòd eum Deus possit audire? Ambro. lib. 6. De sacram. cap. 5. Cogitatio omnis secularis et carna­lis absced at, nec quicquam tunc animus, quàm id solùm cog [...]tet, quod precatur.—Quae autem segnitia est alienati et capi ineptis cogitationibus et prophanis, cùm Dominum deprecaris: quasi fit aliud, quod magis deb [...]as cogitate, quàm qd cum Deo loquaris. Quomodo te audiri à Deo postulas; cum te ipse no [...] audias? Vis esse Deum memorem tui, quando tu ipse memor [...]ui non sis? Cyprian. de [...] Dominic [...]. thought may creepe into thy heart all the while. [Page 69] 3. Striue to hold thy heart in heate, as well in confession as deprecation; in deprecation as petition; in intercession as for personall blessings; as well for puritie of heart, as pardon of sinne, thorowout; though there may bee difference of heate, and crying vnto God, according to the necessitie and neerenesse of the passage in the prayer, to our particular, or the more vniuersall good desire. Prayer is the creature of the holy Ghost, euery part whereof, we should heartily wish, and earnestly wrastle, that He would proportionably ani­mate as it were, and thorowly enlyue, euen as the soule doth the body.

For the third, with all intention and watchfulnesse, pur­sue and presse after the things prayed for, by a timely appre­hension, fruitfull exercise, and vtmost improuement of all oc­casions, ordinances, helpes, and heauenly offers, which may any wayes concurre to the compassing of them. For instance: Thou prayest for knowledge: walke then, when thou hast done, with a constant indeauour, in the strength of this pray­er, thorow all the meanes, reading, hearing, conferring, pra­ctising (for euen that also is a meanes to increase knowledge, Ioh. 7. 17. especially experimentall) catechizing, &c. for the storing of thy vnderstanding with all sacred illuminations and holy sences of Gods sauing Word. Let no opportunitie passe, be violent in catching all occasions, for the enriching thy braine with such heauenly stuffe, and hoarding vp in thine heart such hidden treasures. If thou cryest after know­ledge, saith Salomon, and liftest vp thy voyce for vnderstanding, Chap. 2. 3. there is the prayer; If thou seekest her as siluer, and searchest for her, as for hidden treasures, vers. 4. there is the endeauour: Then shalt thou vnderstand the feare of the Lord, and find the knowledge of God, vers. 5. there is the bles­sing: see Psal. 27. 4. Againe, thou prayest to be preserued out of ill company: thou doest well: but when thou hast done, doest thou make conscience of that counsell of Salomon, Prou. 4. 14, 15. and by the power and impression thereof, confront and oppose the cunning inticements, & cursed im­portunities of thine old companions, and brethren in iniqui­tie? [Page 70] Enter not, saith Salomon, into the path of the wicked; and Prou. 4. 14, 15. goe not in the way of wicked men. Auoide it, passe not by it; turne from it, and passe away, &c. He that makes Prayer the end of Prayer, prayes only to pray, and rests in his prayer, thinking when that holy duty is done, that there is no more to bee done, prayes to no purpose. There must be good doings, as well as good duties. He that doth not earnestly, and in good sadnesse afterwards set himselfe against sinnes deprecated, and pursue with zeale and conscience the graces and good things petitioned, his prayer is not worth a button.

II. Decline idlenesse, the very rust and canker of the soule, the Deuils cushion, pillow, chiefe reposall; his very tide-time of temptation, as it were, wherein hee carries with much ease, and without all contradiction, the currnet of our corrupt affections, to any cursed sinne. And be diligent with conscience and faithfulnesse, in some lawfull, honest, particu­lar Calling (a good testimony, if other sauing markes con­curre of truth, and true heartednesse, in thy generall Calling of Christianitie) not so much to gather gold, and engrosse wealth, as for necessary and moderate prouision for family and posteritie: and in conscience and obedience to that common charge, laid vpon all the sonnes and daughters of Adam to the Worlds end; In the sweate of thy face shalt thou Gen. 3. 19. eate bread, till thou returne vnto the ground. 1. But euer goe about the affaires of thy Calling with a heauenly mind, seasoned, and sanctified with habituall prayer, eiaculato­ry eleuations, willingnesse, if God so please, to bee dis­solued, and to bee with Christ; pregnant with heauenly matter and meditation, pickt out of the passages of thy pre­sent businesse. For instance; Let the Husbandman in Seed­time, collect this sacred Soliloquie, and heauenly thought; If I now take not the season, I shall haue no haruest, but starue in winter. So proportionably; if I gather not Grace in this Sun-shine of the Gospell, and day of my visitation, I shall find nothing but horror vpon my bed of death, and burne in Hell for euer hereafter, &c. 2. In all the ciuill businesses of thy per­sonall Calling, let thy eye and aime be vpon Gods glory, as [Page 71] the prime and principall end of all thy actions, 1. Cor. 10. 31. and in them seeke and serue that glorious end of Gods ho­nour, not so much in procuring thine owne, as the good of Church, Common-wealth, Neighbours and Family, &c. 3. By earthly imployments, do not become an earth-worme. In vsing the world, grow not a worldling, and such an one as findes more sweetnesse and pleasure in worldly dealings, and the comming in of thy Profits, then in thy heauenly traffick and treasures through the practise and trade of Christiani­tie.

III. In thy solitarie seasons: 1. Single out some speciall profitable choyce matter to meditate on all the while; there­by both to preuent the ordinary intrusion of many vaine, foolish, noy some thoughts, impertinent wandrings, and wo­full trifling out thy precious time; and also to keepe thy spi­rits, and the powers of thy soule aworke, lest as milstones wanting grist, grate and grind one another, they waste themselues in a fruitlesse barren melancholy. When canst thou bee alone, and not haue iust cause, either to busie thy mind about some lawfull affaires of thy Calling; or wrestle with some corruption, which troubles the peace of thy con­science, or breake out into the praises of God, or some other holy passages of heauenly meditation, whereof there is so great varietie and store? 2. Watch and withstand, with all godly iealosie and care, two dangerous euils: 1. Thoughts of pleasures Nec ex [...] vitâ nostrâ, nec ex praesenti delectari debemus. Hoc enim monet Apo­stolus, Rom. 6. 21. Quem ergo fruct­um, &c? Reuocat à recordandis, cum delectatione prae­teritis, & cum qua­dam concupiscen­tia fruendis, ne re­deamus corde in Aegyptum, Aug. in Psal. 57. from thy youthfull sinnes, and vnregenerate time, which at such times are ready to make re-entry, and very eager, being aided by the Deuils cunning and hearts-corrup­tion, to re-infect and pollute thy soule againe with sensuall filth, and renewed guiltinesse. And in this point, take heed lest the Deuill delude thee in the glory of an Angel, or by the flashes of his counterfeite light, cast into thy heart his secret wild-fire, and sparkes of lust. For in thy solitary musing, thou mayest resume into thy memory, the Recordati vo­lo transactas foe­ditates meas, & carnales corrup­tiones animae meae, non quòd ea [...] amem, sed vt amem Te, Deu [...] meus, Idem con­fess. lib. 2. cap. 1. abominations of thy former life, especially of that sinne, which was thy minion­delight, and darling-pleasure, vpon purpose to bewaile and detest them; and yet without a very vigilant eye, the Deuill [Page 72] in sinuating some secret ticklings of woonted sinfull sweet­nesse; that which was intended for an exercise and increase of repentance, may cursedly end in the iteration and re-in­ioyment of old filthy pleasures. 2. Take heed also at such times of acting any new sinnes, vpon sensuall suppositions, and imaginary plots: as of worldlinesse, lust, speculatiue wan­tonnesse, ambition, reuenge, dishonouring Gods prouidence by an vnnecessarie distrustfull forecasting of fearefull acci­dents vpon thy selfe, family, goods, posteritie, the State, &c. Some sonnes of Belial there are, who make no bones, as they say, of acting all manner of vncleannesse (horrible impu­ritie in the inward parts!) by the meere worke of ima­gination. When they cannot compasse and attaine the reall accomplishment of their furious and filthy proiects in out­ward acts, and vpon obiects abroad, their abominable de­sires rebounding as it were, with an impetuous and vnsatisfi­ed rage vpon their heated and enuenomed passions, act and execute any kinde of villany, vpon the inuisible forge of a cursed Alius iuri se lu­xuriae subdit, atque ante mentis ocu­los schemata tur­pium perpetratio­num fingit: & cùm effectus non tribuitur operis, hoc crebrius agi­tur intentione co­gitationis. Alius i [...]ae se Domino strauit, & quid in corde, nisi [...]urgia etiam quae desunt peragit? Intra se­meripsum contu­melias profer [...], & recipit; recept [...] autem duriùs re­spondet; & cùm qui obuiet nullus [...]ssit, magnis cla­moribus [...]ixas in corde componit.—Alius se tyrannidi superbiae subijcit,—Honorum sublimium insulas appetit, exaltari successibus exquirit, totúmque quod esse desiderat, sibi apud semeripsum in cogi­tationibus depingit; iam quasi tribunali prasidet; iam sibi parere obsequia subiectorum videt; iam cae­teris eminet, iam alijs mala irrogat, alijs, quae irrogauerint, recompensat. Iam apud semetipsum stipatus cune [...] ad publicum procedit; iam quibus obsequijs fulciatur, conspicit; qui tamen haec cogitans solus re petit; iam alia conculcat, alia subleuat, iam de conculcatis satisfacit odijs, iam de subleuatis recipit fauo [...] [...] ▪ Greg. Moral. lib. 4. cap. [...]8. contemplation. It is strange to consider, how many, who carry a counterfeit heauen in their outward behauiour, should harbour such execrable hells in their hearts! 3. Let not passe such a golden opportunitie for thy spirituall good, without some sweet comfortable conference with thy God in secret. Call and cry out towards Heauen for some speciall Graces, by which thou mayest bee most inabled to glorifie God most, and to keepe in thy brest a chearefull and heauenly spirit, as for precious and incomparable iewels to be purchased with the losse of ten thousand Worlds, but not to bee parted with for as many Worlds as thou hast haires vpon thy head. Begge with greatest earnestnesse, and extra­ordinarie intention of spirit, mortifying grace, and spirituall strength, for the crushing and conquering of those speciall [Page 73] lusts, and vnruly passions that most hant thee, and hurt the peace of thy conscience. Let a sorrowfull suruay of all thy sinnes draw from thee some hearty groane, and feruent eia­culations for mercy and pardon: or a summary view of Gods blessings and fauours towards thee, fill thy heart with many ioyfull, lowly, and most thankfull thoughts, &c. Thus, or in the like manner, let some part of thy solitarie time be sure to be seasoned with holy musings, and talke with God.

IV. Concerning company, I aduise,

I. That thou neuer cast thy selfe into wicked company, or presse amongst the profane, especially vpon choice, volun­tarily and delightfully; and abide no longer with them at a­ny time, vpon any occasion, then thou hast sound warrant, and a calling thereunto. It is vncomely, and incompatible with good conscience; it is not for the honour or comfort of Gods children, to keepe company, or familiarly conuerse with gracelesse Vide quàm iusti, quàm integri esse debeamus & san­cti, quibus post­quam malè con­uersari non licet, sed nec malè con­uersantes agnos­cere, August. Tom. 9. pag. 1117. Sicut qui Diabo­lum sequitur, san­ctorum collegium affectu & opere aspernatur: ita quia Deo perfectè adhaeserit, impio­rum consortium nequaquam ad­mitrit, Gregor in Psal. 6. Melius est habere malorum odium, quàm consortium, Bern. lib. De modo benè viuendi, Serm. 60. men.

In which point to preuent, misconceits and mistakings, consider there is a double fellowship:

1. Common, I haue a ground of this distinction, from a most learned, holy and reuerend Diuine, who speakes thus: In this place, saith he, we be admonished to beware, lest at any time we ioyne our selues to those that are foolish and vngodly. Not that it is altog [...]ther vnlawfull to haue any dealing with them: but that we may not come too neere vnto them: For to eate and drinke with them, to dwell in the same towne by them, and such other common duties, be not vnlawfull. But to ioyne in marriage with them, to make them priuy to our counsels, or to vse them as more neere and speciall friends, this is vnlawfull, and this is here forbidden, Greenham, Medit. vpon vers. 7. of Prou. 14. Nay, the very Philoso­pher intimates it in his s [...]nce: There is (saith he) a twofold conuersing: 1. Generall and common, whereunto the times, affaires, the voyages and encounters doe dayly leade, without our choyce or voluntary consents. 2. Speciall, in affected and desired company, wherein there is conference, communication, priuity and familiarity. cold, and more generall. In treading, bar­gayning, buying, selling, saluting, eating and drinking toge­ther; and in other passages of humanity, and entercourse of ciuill society; to which charity, nature, necessity, or the exigents of our generall, or particular calling doe warrant­ably lead vs.

2. Speciall, deare, intimate: In consultations and coun­sels about matters of speciall secrecy, greatest weight, and highest consequence. In spirituall refreshments, religious conferences, prayer, marriage, all manner of neerest engage­ments. In a free vnreserued communication of their soules, [Page 74] mutuall exchange of the thoughts of their hearts, faithfull reuelations of the spirituall state of their consciences one vn­to another, and in such like blissefull pangs and passages of Christian loue, and ardent sanctified affection.

The former of these the Christian must of necessitie enter­taine, and exercise sometimes with the men of this world; except he will goe out of the world, 1. Cor. 5. 10. But the second fellowship is the Saints peculiar The Christian is bound out by the Booke of God, the Law of heauen, vpon his alleageance to his Lord and Soueraigne, and by the com­mon Charter of Gods children, from conuersing with de­lightfull intimatenesse, and from the exchange and exercise of those speciall passages of dearest acquaintance with pro­fane men, children of darkenesse, and enemies of God. For these and the like reasons,

1. He thereby incurres a double hazard: The one, of in­fection with sinne: the other, of infliction of punishment. He entangleth himselfe with acces­s [...]riues to their sins, danger of infecti­on, [...]ablenesse to scandall, punishment and shame.

1. He that toucheth Pitch, saith the Wise man, shall be defiled therewith; and hee that hath fellowship with a proud man, shall be like vnto him. Can a man take fire in his bosome, and his clothes not be burnt? Can a man goe vpon hot coales, and his feete not be burnt? Prou. 6. 27, 28. Neither can any fa­miliarly and intimately conuerse with a profane man, but he shall be corrupted.

There is a strange attractiue, and imperious power in ill company, to empoyson and peruert euen the best dispositi­ons:

1. By holding familiar correspondence with lewd companions, there first steales vpon a man a secret and in­sensible dislike of his former sober courses: Hee begins within himselfe to censure, and renounce his former wayes of innocency, and harmelesse conuersation; as too restray­ning and distastfull to the ordinary liberty of youth, and common frailty of flesh and blood; and as too much dis­sweetned, and straitned with vnnecessary strictnesse and abridgement.

2. Secondly, there slyly insinuates into his heart a [Page 75] pleasing approbation, and delightfull assent to the sensuall courses, and sinfull pleasures of his lewd companions.

3. Thirdly, there followes a resolued, and habituall change of affections and conuersation, a transformation in­to the manners and conditions of those with whom he doth so familiarly conuerse.

4. Fourthly, he growes ill-affected, and disconceited towards good men and godly exercises, because in their prophane, boysterous, and furious conuenticles of good-fel­lowship, hee heares them dayly rayled vpon, iested at, bely­ed, and slandered; and not a man amongst them to take their parts, and to stand on Gods side. And therefore by little and little, hee himselfe is also transformed into a scof­fing Ishmael, a breathing-Deuill, and so becomes at last, as much the child of hell, as any of that gracelesse com­pany and damned crew. Thus, and by such steps and de­grees as these, many, many times especially in the Uni­uersities, and Innes of Court, of good nature, honest dispo­sition, and perhaps religious education, are by little and little caught and fearefully corrupted, and at length brought to horrible and vtter confusion both of reputation and out­ward state, both of soule and body, by the infectious villa­nies of lewd and naughty companions.

But ordinarily Gods children are not in such danger from notorious sinners, and from men of such desperate and repro­bate conuersation. For who in his right wits will runne vpon a man which he cleerely sees hath the plague sore running vpon him? What Christian in his right minde spiritually, hauing any feare of God in his heart, life in his soule, or tendernesse in his conscience, will delightfully thrust him­selfe into the company of swearers, drunkards, scorners, filthy talkers, prophane iesters, or any fellowes of such in­famous ranke? especially sith the soule is a thousand times more capable of the contagion of sin, then the body of any infectious disease?

The hurt which the Christian doth take in this regard, is most from meerely ciuill men, as such as onely professe in 1. Tim. 3. 5. [Page 76] forme; who being more tolerable and plausible comp an­ons, and yet disacquainted with the great Mystery of God­linesse, vnseasoned with the power of inward sanctification, and vnpractised in the wayes of sincerity, doe secretly and insensibly infuse, if not a notorious infection with some scan­dalous sinne; yet many times a fearefull defection from zeale, forwardnesse, and feruencie in the wayes and seruices of God. Throw a blazing fire-brand into the snow, or raine, and its brightnesse and heate will bee quickly put out and quenched: let a Christian but for a while abandon his holy conference, and comfortable communion with Gods chil­dren, and plunge himselfe into the company of those who are but cold and carelesse, lazie and luke-warme Professors; and he shall in very short time find his zeale to be very much cooled, his forwardnesse abated, the tendernesse of his conscience too much qualified with worldly wisedome; much dulnesse of heart, deadnesse of spirit, drowzinesse, and heartlesnesse in his affections to holy things, and an vniuersall decay of his graces insensibly to grow vpon him.

In this respect many Christians doe themselues much wrong, and afflict their soules with many vnnecessary spiri­tuall miseries. For they doe sometimes vnaduisedly, by rea­son of kindred, for old acquaintance, aduantage, and carnall contentment, because of the worldly wisedome, immunity from grosse sinnes, and other good parts of the parties, hold a too neere, intimate, and delightfull correspondence with such as are but onely ciuill men, or Pharises at the best, with whom spending most of their time, and they wanting both heart and skill to vphold any holy conferences, or to affoord any reciprocall or mutuall helpe, in the feeling passages of sanctification, are occasions to put Gods Children out of vse and vre with the language of Canaan, from the embrace­ment of many ioyfull considerations, and exercise of those comfortable Meditations, and holy conuersation aboue, which Christian company would occasionally and seasona­bly put into them, and keepe fresh and working in their [Page 77] mindes; and by consequent, bereaue them thereby of much zeale, comfort, feelings of Gods fauour, ioyfull springings of heart, boldnesse in their wayes, cheerefulnesse in the exerci­ses of Religion, and that comfortable fruition of other pre­rogatiues of Christianity; which many other of their bre­thren doe, and they, by the benefit of religious compani­ons, and delightfull conuersing with the Saints, might plen­tifully enioy.

Apprehend this passage aright: I say, a Christian may be much worsened and weakened in his graces, by com­panying too much, and conuersing delightfully with the meere ciuill man, or Whited Tombes: For he may spend with such men whole weekes, nay, moneths and yeeres, and haue not one word of sanctified discourse, and ho­ly talke ministred vnto him. Scarce a word to bee had from them of the Word of God, and way to heauen; no conference of the secrets of Sanctification, of perplexities of conscience, of their euerlasting abode together in the Mansions of heauen. Motions that way would bee very irkesome and tedious vnto them: such talke would quickly beget silence, melancholy, sadnesse, and a desire to breake off company. Now the Christian by this meanes, neither hauing his tongue exercised, nor his eares much acquainted with edifying Christian discourse, growes neglectiue of storing his memory with holy things, vnzealous, and cold in the apprehensions of heauen, dull and heartlesse to god­ly duties.

If thus; what infection then from notorious and lewd companions? But aboue all, in this point the fellowship of the Papist is most pernicious; for by him a man is in danger both of hauing his vnderstanding and iudgement corrupted with heresie; and his life and conuersation infected with impiety. There are two steps and passages, as it were, out of the state of prophanenesse, into the Paradise of Christia­nitie. 1. Illumination of the vnderstanding with sauing knowledge. 2. Sanctification of the heart with speciall grace. Now the Papist labours to peruert and impoyson [Page 78] both. For commonly you shall finde the Papist to be stigma­tized, and branded with a double marke: Hee receiues one immediately from the Beast, a brand of Idolatry: And Satan commonly fastens vpon him another speciall marke, some notorious and scandalous sinne in his conuersation; as swea­ring, lying, vncleannesse, the vanities of good-fellowship, Sabbath-breaking, or such like. For we must know, that An­tichristianisme cannot produce sanctification; and therefore you shall commonly finde euery Papist to lye in some raig­ning sinne; howsoeuer formall deuotion is the highest perfection attainable in that Antichristian state. By Po­pish company then a man is in danger of corruption, both in his vnderstanding, and conuersation: By the lewd, which yet make profession of Gods Trueth, of infection with no­toriousnesse in conditions: By meere ciuill honest men, and formall Professors, of defection from zeale, and forwardnesse at the least.

2. As the Christian incurres by the company of prophane men, euident hazard, either of infection with their sinnes, if they bee notorious; or defection from zeale, and for­wardnesse, if they be something more tolerable and formall: so he is euery houre which hee is in their company, without a warrantable calling, and iust dispensation out of the Word, and from a good conscience, in great danger of being inuol­ued within the flames of the iust confusions, and inwrapt within the compasse of those outward curses and plagues which Gods indignation inkindles and inflicts vpon wicked men. All prophane men, being vnreconciled to God, are euery moment liable to all those miseries and fearefull iudge­ments, which either man or deuill, any of Gods creatures, or his owne immediate hand can bring vpon them: They are onely respited and reserued by Gods mercy, and deferred onely vnto those opportunities and seasons, which seeme best and fittest to his holy Wisedome. Now, if when they light vpon them (as they may iustly at any time) any of Gods Children bee found amongst them vnwarrantably and de­lightfully, it is righteous with God, that he receiue his por­tion [Page 79] amongst them at that time, and bee fearefully infolded within the fury of the greatest temporall visitation. It is righ­teous with God, that if his owne Child will needs bee vn­warrantably See 2. Chr. 20. 37. familiar with his enemy, that he also bee parta­ker of any temporall plague, especially with his enemy, euen to the losse sometimes of his naturall life. Take then I be­seech you the holy counsell of the blessed Apostle, Eph. 5. 7. Bee not therefore companions with them: And let his reason fright you out of their company: Let no man deceiue you (saith he) with vaine Carnall men will be ready to reply and oppose this precise­nesse with varieti [...] of vaine words, that [...] should be so strictly censured and con­demned, that we may n [...]t now and then be merry with good fellowes, as they call them: And therefore saith the Apostle, Let no man deceiue you, &c. words: for, for such things commeth the wrath of God vpon the children of disobedience. [For such things] to wit, fornication, vncleannesse, couetousnesse, fil­thinesse, foolish talking, iesting, and such like. Take heed therefore of conuersing with the practisers of these vncome­ly things.

2. Secondly, there must very shortly bee an euerlasting separation betweene the Christian and prophane men: at the farthest, they must part vpon their death-beds, and ne­uer see one another againe vnto the day of Iudgement: and then they must shake hands for world without end. For there is set betwixt them, by Gods immutable and irreuocable Decree, a vast and immeasurable gulfe, which stands as fast and vnremooueable, as God Almightie in his Throne of Ma­iestie; so that they can neuer possibly meete. Betweene vs Luke 16. 26. and you, saith Abraham to the rich man in hell, there is a great gulfe fixed, so that they which would passe from hence to you, cannot; neither can they passe to vs, that would come from thence. If it be so then, that after an inch of time, there must bee betwixt them an endlesse diuorce, and an vnpassable di­stance through all eternity; it is best for the Christian to be­gin this separation and disacquaintance in time, and not to repose his speciall loue, the sweetest and noblest of all his affections, vpon an obiect where it must not eternally rest, nor intimately conuerse with him, whose company he shall not haue heereafter in heauen euerlastingly. Let him euer onely affoord the dearest pangs of his kindest affection vnto Gods Children, and conuey the swetest meltings of his [Page 80] heart, and the most passionate embracements of his soule in­to their bosomes alone: for he shall be sure to meete them in heauen, and there the lesser streames of their former Christian loue shall grow into a mighty torrent, and falling into the great and vniuersall confluence of the vnited zeales and Seraphicall feruours of all the Saints and Angels, runne with a sweete and euerlasting current, into the bottomlesse and boundlesse Sea of all loue and louely excellencies, God himselfe, blessed for euer.

3. Thirdly, a good man conuersing with those which be gracelesse, doth very foully distaine and obscure, if not quite lose his Christian reputation and credit with good men; for a man is still reputed to bee of their humour and conditions, with whom he doth ordinarily and intimately conuerse. All flesh, saith the Wise man, consorteth according to kinde, and a man will cleane to his like. What fellowship hath the Wolfe with the Lambe? so the sinner with the godly. Now it is a most dis­gracefull and discomfortable thing, to bee iustly cast out of the conceits and good opinions of iudicious and vnder­standing Christians. I would haue a Christian neuer much trouble himselfe, or labour with too much curiositie and in­trusion, too anxiously, vexingly, and sollicitously to giue the world satisfaction, for the vniust censures, and disconceites of witlesse and worthlesse prophanenesse; (only he may thence take occasion to examine his heart more narrowly, to walke more warily, to liue more holily, and pray more heartily.) Let prophane men rage, and swell, and burst, in despight of gall, I would haue him sweetely and calmely to enioy those blessed comforts, which Gods compassionate hand hath put into his heart. But me-thinks, he should much take to heart, and be very sorry for the iust dislike and disconceit of true Christians, or for any scandall taken vpon good ground, from vnaduisednesse and aberration in his carriage and conuersa­tion. As the Christian then desires to be dearely esteemed of the godly, and tenders the preseruation of his good name with good men; which is rather to be chosen than great riches, Prou. 22. 1. than precious Ointment, Eccles. 7. 1. and maketh [Page 81] the bones fat, Prou. 15. 30. which indeed is the most inesti­mable Iewell he possesseth in this life, next vnto his owne Crowne of Christianitie: I say, as he would maintaine and vphold a good opinion and conceit of him, in the hearts and consciences of Christians, let him flye the company of pro­phane men: for there is no reason hee should bee reputed Gods friend, who conuerses familiarly with his profest ene­mies.

4. No prophane man can heartily, and directly loue, and affect a Christian for his zeale and spirituall graces; nay, na­turally and ordinarily he disconceits and hates all holy im­pressions, wrought vpon him by Gods sanctifying Spirit: 1. Partly by reason of that euerlasting vnreconcileable, and implacable enmitie and antipathy betweene the seed of the woman, and the seed of the Serpent; betweene light and darkenesse; Christ and Belial; Grace and prophanenesse: 2. Partly also, because euery vnregenerate man, though fur­nished with the best perfections and excellencies attaine­ [...]ble in that state, thinkes, that his lukewarmenesse, and for­malitie is censured and condemned by the zeale and for­wardnesse of the true Christian; and that if those gracious endowments and holy strictnesse be reall, and necessarily re­quired, they plainely proclaime the damnablenesse of his estate, which he securely reposes vpon, as sufficient for sal­uation. Dauid, a man after Gods owne heart, and of a sweet and louing disposition, yet was most heauily prest and pur­sued with much causelesse spite, and this hatred euen for his goodnesse: They that hate me without a cause, saith he, are more then the haires of my head: They that would destroy mee, and are mine enemies falsely, are mighty; so that I restored that which I tooke not, Psal. 69. 4. And in another place saith hee; They that hate me wrong fully, are many: they also that reward euill for good, are mine aduersaries, because I follow Omnis mal [...] ideò presequitur bonum, quia non illi consentit bo­nus ad malum, August. in Psal. 128. goodnesse. But yet vnderstand this further in the point. The expression and exercise of this hatred of the forwardnesse and zeale in the Christian, which naturally and ordinarily lurkes in the heart of euery prophane man, may bee sometimes restrained [Page 82] for aduantage, and in policy; by accident, and for by▪respects. The sting and furie of it may be weakened, and lessened by the ingenuousnesse of the vnregenerate man, or by other good naturall and morall parts in the Christian. Nay, I doe not see, but that sometimes it may bee, as it were, quite dasht, and confounded by the extraordinary innocency, and heroicall height of spirituall excellencies in a good man: As Moralists say of vertue, that though it be ordinarily atten­ded by enuy, as the body with a shadow, yet it may grow so incomparable and glorious, that enuy is glad to hide its head, and flie away like a weake mist from the Sunne shining in his strength. Assoone as vertue, say they, is growne out of ignorance▪ she entreth by and by into enuy, till mounting aloft, as the Sunne being verticall abateth all shadowes; so she in the top, and height of perfection, all enuie. Why may it not be so in zeale and pietie, that though it be ordinarily persecuted with extreme hatred; yet sometimes it may at­taine that extraordinarinesse, incomparablenesse and excel­lency, that hatred may euen hate it selfe, for opposing such vnreprooueable sanctitie? But to my purpose: If it bee so, that a prophane man cannot possibly loue a Christian hear­tily for his Christianitie and Grace, but rather maliciously and mortally hate him; what heart can a Christian haue to conuerse intimately and delightfully with a prophane man? Who would euer vouchsafe his company, and afford the best of his time, and dearest of his affections, to a fellow, which disdaines and despises the most precious Iewell hee beares about him, I meane, his religious zeale; and labours power­fully, though insensibly, to dimme the brightnesse, and distaine the glory of it; either by the contagion of his no­toriousnesse, or at least, by his formalitie, coldnesse, and vn­zealousnesse?

5. Fiftly, no Christian ought to enter league, or enter­taine fellowship with the enemies of God. It is absurd, that a member of Christ should exercise familiaritie, and inti­mate passages of loue with a limbe of Satan. What earthly Prince could endure with patience, to haue one of his neerest [Page 83] seruants, and of chiefest trust, to bee conuersant continually amongst profest Rebels, and open Traitors to his Crowne and dignitie; or to conuerse intimately with his deadliest enemie? Would any great Man in the State, retaine any as a speciall fauourite, who should bee inward with his greatest counter-factionist? What ingenuous child would delight­fully digest that company, wherein hee should heare his fa­ther in a foule and shamefull manner disgraced and rayled vpon? How then should Almighty God hold him his friend, who is familiar with strangers to the life of God, and ene­mies to his Grace? How can that man looke for the prero­gatiues, and protections of a child of God, who haunts such company with delight, where he heares daily his Almightie Father foulely, and shamefully dishonoured, perhaps, with oathes and blasphemies, with obscenities and raylings; at least, with many idle and prophane speeches?

6. Sixthly, conuersing with prophane men, doth crosse and ouerthrow a common Christian dutie, which is this; In all companies, either doe good, or take good, or both. For in this case, the Christian both takes hurt, and doth hurt: he hurts, 1. himselfe, because he throwes himselfe vpon temptation, and hazard of being infected with notoriousnesse, if his com­panions be very lewd, and prophane; or at least, with forma­litie and coldnesse; if they be but only ciuilly honest, or for­mall professors. 2. He hurts also others: 1. Hee hardens his companions in their vnregenerate courses, because they thinke, he would not so familiarly conuerse with them, ex­cept hee were well conceited of their spirituall state; and so they rest with securitie and confidence in their vnregenera­tion. 2. Hee is a stumbling blocke to the weake Christian, who by looking vpon his example, may bee led awry from the straight path of his profession, and by taking thereupon libertie of imitation, may haue his young beginnings of Grace choaked and smothered by the delightfull vanities of good fellowship, in the presse of prophane company. 3. He grieues also strong and vnderstanding Christians, to see him so far forget himselfe, and disgrace his profession, as [Page 84] to conuerse with the enemies of God, and by his practise to perswade the world, that the base fooleries of good fellow­ship, are more sweet and tastefull, then the glorious pleasures of the communion of Saints.

7. There is another reason, which though it be not very obuious to mens apprehensions, or much taken notice of; yet in my vnderstanding, it should be very powerfull, and of very great weight, to driue Christians out of the company of vnregenerate men, & to restrain them from a familiar and delightfull correspondence, and conuersing with them (ex­cept they haue a warrantable Calling, and the testimonie of their consciences to conuerse with them for their conuersion and spirituall good.) It is this: when an vnregenerate man obserues, that a Christian presseth into his company, desires to spend time with him, and is well enough content to ex­change mutually many offices of intimate kindnesse; hee presently conceiues and concludes, that sure hee sees in him matter worthy of Christian company, and endowments suf­ficient to ranke him amongst the Saints; else hee could not take such contentment in his conditions and conuersation. Whereupon hee is fearefully hardned in his present courses, and settles with resolution, confidence, and security vpon the plausible deceitfulnesse of his vnregenerate state; and thinks himselfe well, that hee may both enioy the pleasures of the present, and also a good testimony and hope of his rightnesse in the way to Heauen; because it is well knowne and ac­knowledged, that his companion both knowes, and walkes in the right path. And sith he hath one to take part, he takes it not much to heart, that other Christians are more vnfami­liar, and strange vnto him; for hee imputes it onely to their sowrenesse and vnsociablenesse. Assuredly, there are many Christians very faulty this way, and haue very much to an­swer for in this kind. They familiarly conuerse with vnrege­nerate men; and because they would not displease and bee distastefull, they say nothing vnto them of the cursednesse of their condition towards God, and of the fearfulnesse of their case, in respect of saluation. Hereupon they grow into a [Page 85] conceit, that they are well conceited of their spirituall state, and so walke farre more resolutely and confidently towards Hell, by reason of the societie and silence of their Christian companions. I thinke verily, that prophane men doe not onely sometimes desire the company of Christians, to win reputation from the better sort, and to guild ouer the rot­tennesse of their conuersation with some little tincture, and lesser splendour reflected from the glory of their Christiani­tie; but also to purchase some counterfeit comfort to their consciences, and false hope vnto their hearts, that their case is the better towards God, because Gods children vouch­safe to keepe company, and conuerse more familiarly with them.

8. But aboue all, for this purpose peruse often, and pon­der well, 1. The effectuall prohibitions in Gods Booke: 2. the protestations and practise of the Saints, 3. and pu­nishments inflicted for familiaritie with the vngodly. For the last, see 2. Chron. 19. 2. and Hinc difcim [...] pericul sam esse cum impijs con­iunctionem; ideo­que sugienda soe­dera, [...]ffinitates▪ societates cum [...] ­lis, Lauat. in hunc locum. 20. 37. For the second, see Psal. 26. 4, 5. Ier. 15. 17. 2. King. 3. 14. For the first, see 1. Cor. 5. 11. Ephes. 5. 11. Prou. 14. 7. 2. Thes. 3. 6. where he solemnnely commands them in the Name of our Lord Iesus Christ, that they withdraw themselues from euery brother that walkes inordinately, &c. Hee aimes specially in that place at idle persons; by consequent then, and good proportion, at more notorious fellowes. If wee must withdraw our selues from those, who haue leasure to bee for all companies, at all times, vpon all occasions, and are therefore accounted the onely companions: how fast must wee runne from lyers, swearers, whoremongers, drunkards, scorners, reuellers, and fellowes of such infamous ranke? Prou. 4. 14. where iterati­on of the same sence in variety of phrase, argues the necessity of the dutie and earnestnesse of the Diuine Penman to per­swade; Enter not, saith he, into the path of the wicked; and goe not in the way of euill men. Auoide it, passe by it, turne from it, and passe away. Deepe apprehensiuenesse of the excellen­cie and worth of the matter, or extraordinarie seruencie to impresse and perswade the point, doth many times in Scrip­ture [Page 86] clothe the same thing with diuers formes of speech, and varietie of phrase.

2. Now in a second place: If thou desirest to conuerse with some of thine vnconuerted kindred, friends, neigh­bours, old acquaintance, &c. for their spirituall good, ob­serue these three rules: 1. Let there bee good probabilitie, proportionably, of more power of grace, knowledge, sancti­fication, spirituall wisedome, Christian resolution, &c. in thee to conuert them, then poison of vnregenerate stubbornnesse, sensuall malice, sinfull wit, worldly wisedome, Satanicall so­phistrie in them, to peruert thee. 2. See that thy heart be sin­cere, and that in the singlenesse thereof, thou seeke truely their conuersion, and not thine owne secret contentment: for in this point, thine owne heart will bee ready to deceiue thee. Thou mayest offer thy selfe into such company, with pretence and purpose to sollicit them for saluation, and pre­uaile with them about the best things; and yet before thou be aware, bee plunged and insnared in the woonted vn­warrantable delights of good fellowship, pleasant passages of wit, idle and impertinent follies and familiarities, which thou wast accustomed to exchange and enioy with them in thy vnregenerate time. So that in stead of the discharge of a Christian duty, thou mayest both hurt thy selfe, and harden them. 3. As Physicians of the body arme and animate them­selues with strong repercussiues, preseruatiues, and counter­poysons, when they visit contagious and pestilentiall pati­ents: so in such cases, be thou sure to furnish and fortifie thy selfe before-hand with prayer, meditation, the sword of the Spirit, store of perswasiue matter, strength of reasons, and vnshaken resolution, to repell and beate backe all noysome insinuations of spirituall infection.

3. Into Christian company, which thou shouldest prize thine only Paradise and Heauen vpon Earth; the very flowre and festiuall of all thy refreshing time in this vale of teares, euer bring 1. A cheerefull and lightsome heart. Me-thinks, though thou shouldest come amongst the Saints with a sad heart, and something ouer-cast with mists and clouds of [Page 87] heauinesse and discomfort; yet the presence and faces of those, whom hereafter thou shalt meet in Heauen, and there, with incomparable ioy behold for euer, clothed and shining with eminencie and eternitie of glory, should dis­perse and dispell them all, and infuse comfortable beames of heauenly lightsomnesse and spirituall mirth. I know them, who being cast sometimes full sore against their wils, a­mongst profane company, are quite out of their element all the while, strucke dead in the place, as they say, as solitary as in the silentest Desart. But let them come amongst Christi­ans, and they are quite other men, as full of lightsomnes and life, as full of heart and Heauen, as if they had the one foot in the Porch of Paradise already-Sadnesse is not seasonable, where such precepts as these haue place; Be glad in the Lord. and reioyce, yee righteous, and shout for ioy, all yee that are vp­right in heart. 2. A fruitfull heart, full as the Moone with gracious matter to vphold edifying conference, and sancti­fied talke. Being forward and free without any hurtfull bashfulnesse, or vaine-glorious aime, both to communicate to others the hidden treasures of heauenly knowledge, which thou hast happily digged out of the precious quarry, as it were, of the great mystery of Grace, & also by moouing of questions, and ministring occasion mutually to draw from them with an holy greedinesse the waters of life, for a reciprocall refreshing and quickning of the deadnesse and vnheauenlinesse of thine owne heart. And here it will bee a profitable wisedome, to take notice of, and obserue each others singularitie of gifts, and seuerall endowments, and thereafter with wise insinuations, to prouoke and presse them, to powre out themselues in those things, wherein they haue best experience and most excellency. Some are more dexterous and skilfull in discussing controuersed points: o­thers in resoluing cases of conscience; some, in discouering the Deuils depths, and treading the Maze of his manifold temptations: others, in comforting afflicted spirits, and spea­king to the heart of mourners in Zion, &c. I am perswaded many times, many worthy discourses lie buried in the brests [Page 88] of vnderstanding men, by reason of the finfull silence, I think I may say so, and barrennesse of those about them. And therefore Christians ought to be more forth-putting, actiue, and fruitfull this way. 3. An humble heart, ready and reioy­cing to exchange and enioy common comforts, soule-se­crets, heauenly consultations, with the poorest and most neglected Christian. If thou bee haunted with the white Deuill of spirituall pride, it is likely thou wilt bee either too prodigall and profuse, and so ingrosse all the talke, which is sometimes incident to new conuerts or counterfeits; or else too reserued and curious, and so say no more then may serue to breed an applause and admiration of thy worth; which is a very filthy and fearefull fault. There is no depth of know­ledge, no height of zeale, no measure of Grace; but may be further inlarged, more inflamed, blessedly encreased by con­ference with the poorest faithfull Christian: See Rom. 1. 12. and 15. 24. how Paul, that great learned and diuinely in­spired Doctor of the Gentiles, stood affected in this point.

V. But aboue all, bee most busie with thy heart: for it is the roote that either empoysons or ensweetens all the rest; that is the fountaine, which causes all the streames of thy desires, purposes, affections, speeches, and the whole current of thy conuersation, to runne either muddy or cleere. Ply therefore amongst others, these three points of speciall and precious consequence for the present purpose, with all seri­ousnesse and zeale.

1. Captiuation and conformitie of the thoughts and ima­ginations of thy heart, to the soueraignty and rules of grace. If thy change in words, actions, and all outward carriage were Angelicall; yet if thy thoughts were the same, and vn­sanctified still, thou wert still a limbe of Satan. Purity in the inward parts, is the most sound and vndeceiuing euidence of our portion and interest in the power and purity of Christs sauing Passion and sanctifying Blood-shed: See Ier. 4. 14. Isa. 55. 7. Now, that thou mayest the better conquer and keepe the thoughts of thy heart in subiection and obedience [Page 89] vnto Christ, be perswaded and acknowledge 1. The pestilen­cie of that wicked Prouerbe, Thoughts are free. It is true, the immediate inuisible productions and proiects of the heart, lie not within the walke of humane Iustice, neither are liable to the censure of earthly Courts and Consistories. But there is an All-seeing and Omniscient Eye in Heauen, to which, the blackest Mid-night is as the brightest Noone­tide, Psal. 139. 12. which sees our secretest thoughts afarre off, ver. 2. and sets them in the light of his countenance, Psal. 90. 8. Hence it is that many humble soules, sensible of their secret prouoking the glory of Gods pure Eye, are more grieued (setting aside the ill of example and scandall, ordinary atten­dants vpon open and visible miscarriages) for the rebellious­nesse of their thoughts, then the exorbitancie of their acti­ons. For the sting of these is something eased and lessened, as they thinke, by the absence of Hypocrisie, and because the world sees the worst. But concerning the other, it cuts them to the very heart, that they are not as well able to pre­serue their inward parts in puritie toward the All-searching Eye of that God, who stretched foorth the heauens, and laid the foundations of the earth; as their words and actions in plausiblenesse towards man, who shall die, and the sonne of man, which shall be made as grasse. Whereas then the naturall man is woont to let his heart runne riot and at randome into a world of idle imaginations, without remorse or restraint; doe thou make thy sanctification sure vnto thy selfe, by this infallible signe, That thou sufferst the consideration of Gods All-seeing Eye, the curbe of the last Commandement, and checke of a tender conscience, to range thy thoughts into or­der, to confine and keepe them within a holy compasse from their vaine and impertinent vagaries. 2. That thou must be accountable and answerable for euery wandring thought, as well as for idle words and wicked actions. Now consider what numberlesse swarmes of imaginations passe the Forge of thy phantasie euery day; and therefore, if thou be not ex­traordinarily and exactly vigilant & eye-full ouer thy heart, thou mayest iustly feare, that vpon the opening and illight­ning [Page 90] of the booke of thy conscience, at those two dreadfull dayes, of Death, and the last Iudgement, innumerable ar­mies of exorbitant thoughts, which haue lyen in ambush as it were, in the secret corners of thy deceitfull heart, will charge vpon thee with a farre heauier account then perhaps thou art aware of, or hast seriously thought vpon heretofore. 3. That Gods glory must aswell shine in thy thoughts, in the inuisible workings, intentions, desires, and eleuatious of the heart; as in thine outward conuersation. As God exacts and expects honour and seruice from his Children, in words and workes; so there is also a Thought-seruice, a Thought­worship, that I may so call it, which is very pleasing and pre­cious in his eyes, as springing more immediately from the heart, wherein he principally delights; and because the se­crecie of it is attended with more sincerity. Remember ther­fore to render with all reuerence and zeale vnto the Father of Spirits, and Lord of thy soule, the dayly tribute of thy Thought-seruice, as well as the Tongue-seruice and Hand­seruice. And the rather and more plentifully: 1. Because opportunities, abilities and meanes may faile for outward performancee, but the heart is euer at leasure and libertie to thinke nobly. No times, no tyrants, no wants or restraint, can hinder it from an inuisible fruition of Gods owne Selfe, with thoughts of sweetest rapture and reuerence, of loue, and lowliest adoration; from bathing it selfe in the merito­rious Blood of the Immaculate Lambe, with thoughts of inexplicable peace, ioy, and triumph; from cleauing to the promises of life, and diuing into the Mysterie of Grace with extraordinary dearenesse, purest delight, & victorious faith; from being as a mountaine of Myrrh and Incense, sending vp a spirituall Sacrifice of praise-full thoughts, infinitely ad­miring and magnifying the glory and goodnesse of that mercifull Hand, which writ thy name with the golden Cha­racters of his endlesse loue, in the Booke of Life from all beginnings: suffered the dearest and warmest Blood in His Sonnes Heart to be spilt as water vpon the ground, for the washing of thy body and soule from sinne; and after a span [Page 91] of time, will set a Crowne of Eternitie vpon thy head, com­posed of all comfort, rest, and peace, ioyes, pleasures, and feli­cities, &c. And also because, besides Gods more speciall ac­ceptation, and more certaine sinceritie of this inward inui­sible seruice, it is ordinarily full of more spiritualnesse, in­tention, and life, by reason that it is neerest and most imme­diate to the obiect of Adoration. The best man, though he may labour to doe his best euery way, yet he shall find a dif­ference and degrees in his ability to discharge, and the exe­cutions of his Duties, Deuotions, and seruices towards God. His workes doe not euer answere with that exactnesse to his words: His words cannot expresse so to the life, the thoughts of his heart: The thoughts of his heart come infinitely short of the excellency of God. Those streames which are next to the well-head, are strongest and purest: The thoughts of a sanctified heart, laying hold vpon, with immediate appre­hension and neerest imbracements, that most amiable, holy, and glorious Obiect, God Himselfe, blessed for euer, and his sweetest Attributes, giue Him His due and reuerent Attri­butions, with more heartinesse, life, and heauenlinesse, then his words or Actions are woont; though all a mans best and vtmost, in thought, word, and deed, falls too fearefully short of that which we owe and ought to doe.

2. A continuall excubation and narrow watchfull guard ouer thy heart. It is like a Citie, liable euery moment both to inward commotion and outward assault. The fountaine of Originall impuritie, though its mayne streame and bloo­die issue bee stayed, and in some good measure stopt, by the sanctifying power of Christs sauing Blood; yet it doth still lesse or more bubble vp rebelliously. The world doth labour continually with her three great battering Engines, of Plea­sures, Riches, and Honours, to lay it waste, and rob it of all heauenly treasures. The Deuill watches euery opportunity to hurle in his fiery darts, to cast all into combustion, and thereby further to enuenome and inrage the already too much impoysoned viciousnesse and impetuousnesse of our corrupt nature. Precious therefore, and worthy all practise, [Page 92] is that Precept of Salomon: Keepe thy heart aboue all keeping. Prou. 4. 23. which thou mayest doe with more successe and comfort; if first thou watch ouer the windowes of thy soule, the sences, as the Worthies of old were woont with extra­ordinarie ward; See Iob 31. 1. Psal. 119. 37. It is incredible what a deale of pollution and ill the Deuill conueyes insen­sibly through these Flood▪ gates of sinne, into their bosomes who are carelesse and watchlesse this way. To instance in the eare and eye: What balles of Wild-fire, as it were, doth many an obscene and filthy tongue set on fire of hel, throw thorow their eares into mens hearts, with rotten and ribald talke, which after begets within, worlds of speculatiue wanton­nesse, and flames of Lust? Many false reports drop from the slanderers mouth into the eare, which after in the heart be­comes the cursed seed of heart-burning, spite, and mentall murder at the least. And such wicked weeds cannot but fructifie very rankely, in such a naturally sinfull soile. A Tale-bearer tells thee, that such an one said of thee so and so, when as in truth it was neither so nor so. Thou presently thereupon conceiuest thoughts of vnkindnesse, displeasure, and it may be, of rage, against that man that neuer thought the ill. Heere thou spillest innocent blood, for thy heart may kill as well as thy tongue and hand. It is fit therefore for euery honest face to furnish and fill it selfe with frownes of distaste and indignation at the approach of any Tale-tel­ler. As the North wind driueth away raine, so doth an angry countenance a back-biting tongue, Pro. 25. 23. Concerning the Eye, Dauids wofull example may warne the holiest men to the worlds end, to bee very watchfull with a most restlesse and eye-full iealousie ouer that wandring sence. An idle glance vpon Bathsheba, was like a theeuish boy thrust in at a rich mans window, which lets in a number of villanous de­sperate Cut-throats, to ransacke and robbe the house; it be­ing not resisted at the first, drew after it such a blacke and bloody traine, that robbed his royall heart of much heauen­ly wealth, and wounded his soule as deepely and dange­rously, as perhaps any of Gods seruants euer since. 2. Resist [Page 93] and crush euery exorbitant thought, which drawes to sinne at the very first Est autem tutis­simum—vt as­s [...]escat animus so­licitâ semper peruigilique cu­stodiā discernere cogitationes suas, & ad primum ani­mi motum vel probare, vel re­probare quod co­gitat, vt vel bo­nas cogitationes alat, vel statim ex­tinguat malas. Aug▪ Epist. 141. rising. Encounter it with this dreadfull Di­lemma: Say vnto thy selfe; If I commit this sinne, it will cost mee vnvaluably more heart-breake and spirituall smart, before I can purchase assurance of pardon and peace of con­science, then the sensuall pleasure is worth: If I neuer repent, it will bee the death and damnation of my soule. See what a world of misery man brings vpon himselfe, by giuing way to the first wicked thought, Disc. of true Happinesse, pag. 150. 3. Entertaine euer with all holy greedinesse, and make ex­ceedingly much of all good motions put into thy heart by the blessed Spirit howsoeuer occasioned, whether by the Ministery of the Word, mindfulnesse of death, Christian ad­monition, reading some good Booke, some speciall crosse, extraordinary mercy, any way, at any time. Feede; enlarge, and improoue them to the vtmost, with Meditation, Prayer, and Practise. So thou shalt preserue thine heart in a soft ho­ly comfortable temper, and heauenward, which is a singular happinesse.

3. Eleuation, and often lifting vp of the heart towards heauen. What Christian heart can indure to discontinue its sweet familiaritie and humble entercourse with God for one day? Let thy broken heart therefore euery day, besides solemne and ordinarie eiaculations, Euening and Morning, and vpon other speciall occasions, bee sure 1. To bathe it selfe deliciously in the blisfull depths of Gods boundlesse mercies in Christ, that it may bee happily kept, spiritually merry, thankefull, and in heart to all holy duties. 2. To kisse sweetly the glorified Body of our crucified Lord, with the lips of infinitely dearest, and vnexpressably affectionate loue; though the distance bee great, yet the hand of Faith will bring them easily together; that it may be preserued in peace, puritie, and reuengefull opposition vnto sinne; for as the application of his meritorious Blood is a soueraigne Plaister to heale the wounded conscience, to turne Crim­sin and Scarlet into snow and wooll; so me-thinkes a seri­ous and compassionate commemoration of the deare effu­sion [Page 94] thereof, should bee both a precious corrosiue to eate out the heart of corruption, and a speciall preseruatiue to keepe from sinne; sith sinne was the principall in slaughte­ring the Lord of life. 3. To cast the eye of hope vpon the glory, euerlastingnesse, and vnutterable excellencies of that immortall shining Crowne aboue; which after this life (and this life is but a bubble, a smoake, a shadow, a thought) shall be set vpon thy head by the hand of God: a very glimpse of the goodly splendour and rauishing beauty whereof, is able both to sweeten the bitterest villanies and basest wrongs from the world and wicked men; and to dispell those mists of fading vanities and hurtfull fumes of honours, riches, and earthly pleasures, which this great dunghil of the world, heated by the fire of inordinate lusts, is wont to euaporate and interpose betwixt the sight of mens soules and the blisse of Heauen.

VI. Be very watchfull ouer thy most predominant and troublesome passion; whether it be feare, sorrow, loue, an­ger, &c. All of them are vnruly and raging enough, but yet commonly one ouer-rules all the rest, and playes Rex (as they say) in the vnregenerate man; nay, too often offers to rise in rebellion euen against the most sanctified soule.

Whatsoeuer it be, 1. In thy priuate morning sacrifice, be sure to lay on loade of deepest groanes and strongest cries for mortifying grace against it, and comfortable conquest ouer it. Let that period and passage of thy prayers bee en­forced and enlarged with an extraordinarie pang of fer­uencie, and feelingly sealed, as it were, with the most Sera­phicall Selah. 2. Cut off all occasions, whatsoeuer it cost thee, which may any wayes stirre, awaken and kindle it. Withdraw the fewel that ministers food vnto that passionate flame, though it should bee as painefull vnto thee, as the plucking out of thy right eye, or the cutting off of thy right hand. Assuredly, the pleasures of inward quiet, and sweet spirituall calmnesse of thy so vnderstanding Soule, will infi­nitely recompence any paines in oppositions and resistances in that nature. 3. Consider seriously before-hand, what a [Page 95] deale of disturbance and vnsettlednesse the visible exorbi­tancy and breaking of it out, will breede and bring vpon thy inward man. It will be like a dead Flie in a boxe of precious oyntment, disgrace all thy graces, and full foully darken the glory of thy profession. It will be like fire in the Thatch, and for the while cast into combustion, as it were, the whole frame of thy spiritual building, and turne the heauenly peace of thy appeased conscience, into a bitter tempest. Tell mee whether after a lawlesse transgression of those bonds of mo­deration, to which thy Christian resolution hath confinde it; and that it hath preuailed against thee with any notorious excesse; I say, whether at night thou finde not thy spirit quite downe and much deaded to the exercise of prayer, or any other euening duty? And if vpon thy waking in the night, there should be any terrible winde, dreadfull thunder, or other affrighting accident, whether thy heart would not smite thee vpon that occasion, with much more feare and apprehensions of horrour?

I will suppose, thy raigning, or rather rebelling passion (for I speake to the Christian) to be choler and anger: and then first listen to the counsell which the very morall▪ Sages mi­nister against this spirituall maladie, and to the rules and re­medies which the light of reason leades vs vnto.

1. Cut off (say they) the causes, and the effect wil vanish. Quench the firebrands which enrage this fury, and thou shalt be at quiet: They are such as these:

1. Weakenesse of spirit, vnmanlinesse of minde. Hence it is that old men, infant [...] and sicke folkes are com­monly more cholericke then others. Impotency and excesse of passion euer argues the disgrace and inferiority of the vn­derstanding part, the noblest power of the soule. And there­fore if we would be armed against the sallies and assaults of this domineering raging distemper, we must suffer the hiest and heauenliest part of our soule to know and exercise its place and strength. Wee must not make our vnderstandings vnder-lings, but giue reason his right and regiment.

2. Selfe-loue, a foolish doting vpon and adoring our [Page 96] selues, which springs from the cursed root of Selfe-igno­rance, and quite puts out that light of Natures law in our con­sciences; Doe as thou wouldest be done by. If before thou lose the reines to that short phrensie, thou wouldst suppose and set thy selfe in the place of the party, with whom thou art angry; and then say and doe no more then if thine owne per­son were the patient, it would bee a notable meanes to curbe thy choler, and keepe the credit of dipassionatenesse and mo­deration, and make thee patiently suffer that which perhaps thou hast often confidently offered to others.

3. An ouertendernesse and delicate nicenesse in bea­ring wrongs: an impetuous impatiencie for being abused: (Whereas insensibilitie and contempt would better become Immensae virtutis est, non sentire te esse percussum. a great spirit:) an effeminate facilitie to bee mooued and toucht with euery trifle. A spot or wrinkle vpon their gar­ment, a dish misplaced vpon their table, some errour in their dressing; a Bird, a Dogge, a Glasse, &c. or some lesser toy will turne some kinde of people quite out of tune, and put them out of their humour, into a pelting chafe, as they say. Great mindes and victorious ouer this furious Arch-Rebell, are not moued but with great matters. It is a speciall point of manly wisedome, to passe by many petty prouoca­tions to wrath, without notice or acknowledgement, with­out wound or passion; and to digest many times the braw­lings and indiscretions of hasty men, with the same patience that Surgeons do the iniuries and blowes of mad men, when they let them blood.

4. Credulitie, lightnesse in beleeuing whatsoeuer comes first to the eare: That is the high way to hold choler still in combustion. For so the tongues of slanderers, Tale­bearers, Whisperers, Pick-thanks, will prooue as so many Bellowes blowne by the Deuill himselfe, to keepe this fire in height and fulnesse of flame.

5. Curiositie, an itching humour, and needlesse in­quisitiuenesse to know euery thing that is done or said. If a man will needs bee so meddling; he shall finde matter inough to fill his gall. Some men, out of this humour, are [Page 97] eager to know what is said against them, in such and such company, listen to heare what their seruants talke concer­ning them, and if a letter fall into their hands wherein they thinke themselues to bee mentioned, they will make no bones, against the lawes of humanitie, to breake it open. Busie-bodies in this kind neuer want wrath and woe. Anti­gonus, as it is said of him, was wise to abandon this vanitie. For when he heard two of his subiects speaking ill of him in the night neere his Tent, willed them to goe further off, lest the King should heare them.

6. Couetousnesse, the Cut-throate of Grace, and canker of the soule, like an eating insatiable Wolfe, will ei­ther still feede vpon gaine, or else gnaw vpon the heart with fretting: and therefore the very losse of a penny, sometimes the omission of a good bargaine, the miscarriage of some do­mesticall trifle, the death of a beast, &c. will presently put a couetous man into choler: for his eyes are so earthly, that they looke onely vpon the secondary, not vpon the supreme cause.

7. A conceit of being contemned by others in word, deed, countenance. Many are so weake this way, that if they spy but any secret smiling, two whispering together in the company, or any talking, especially with their eyes now and then cast towards them; they presently thinke, that them­selues certainely are their aime, and obiect of their scorne­full obseruation; and so grow sowre, out of tune, and vnfit for company all the while after. Such as these are extremely troubled, and take on to themselues, if they haue not the chiefe place, and vpper hand at meetings, respect and resalu­tation from those that they salute, exact obseruance, and o­beisance from their inferiours, the wall from all commers, if they be not begun vnto in matters of complement and serui­ces of humanitie, &c.

A riddance and restraint of these and the like maladies of the minde, will bee a notable meanes to preuent and hinder the assaults and surpriz all of this furious and foule fiend.

2. But if at any time thou feele this Viper to receiue heate [Page 98] in thy bosome, and that occasions of choler are offered, then say they:

1. Containe thy bodie in quiet, and tongue in si­lence. The stirring and agitation of thy bodie, by stam­ping or flinging about, inflames the blood and humours, and the walking of thy tongue keepes both the passionate heate in thine owne heart, and many times sets on fire those that thou art angry with. The barking of one Dogge sets all the curres in a towne a bawling. Thy breaking forth in­to raging termes, may raise the spirit of rauing in others: And therefore silence is a singular cooler to this cholericke distemper. If the swelling and boisterous waues rebound from the soft and euen sands, there is no great adoe; but if they encounter a Rocke, they returne with great turbu­lencie, and turne into foame. Silence or a soft answer stops the ouer-flowing of the gall on both sides; but if fury be set vpon with rage, they grow both almost starke mad for the time.

2. Giue reason leaue to interpose and resolue. It was good counsell which was giuen to Augustus; That when the obiect and occasions of choler were in his eye, hee should not bee moued, before hee had pronounced ouer the letters of the Alphabet. It is as absurd for a passion to vsurpe and domineere ouer iudgement, as for an intem­perate Scold to iustle a reuerend Iudge out of his place; and there to take on in her talkatiue and scurrill manner. If thou giue the swinge and reines vnto it at the first rising, it will presently quite banish reason and iudgement, and bee like a man that puts the Master out of the house, and sets it on fire, and burnes himselfe aliue within: or like a Ship that hath neither Sterne nor Pilot, nor Sailes, nor Oares, ex­posed to the mercy of the waues, windes and tempest in the midst of a furious Sea. 3. Diuert to some other businesse, company, place, pleasant imployment, thoughts of content, &c. These are notable coolers, and very conuenient to flake this passionate fire, when it first begins to burne in thy bo­some.

[Page 99]3. Habituate thy heart, and keepe it exercised and sea­soned with considerations: 1. Not onely of melancholy, a fe­rall passion, and other bodily distempers, which it naturally breeds, by stirring choler, heating the bloud, and the vitall spirits; but also, euen of the brutish deformities and vgly distortions with which this rage disfigures those which are transported with it; as the fierinesse of the eyes, inflamation [...]. Ora tumentirâ, nigrescunt san­guine venae, Lumina Gor­goneo saeuius ig­ne micant. of the face, furiousnesse of the lookes, extraordinary pan­ting of the heart, beating of the pulse, swelling of the veines, stammering of the tongue, gnashing of the teeth, a very harsh and hatefull intention of the voice, & many other extremely impotent and vnmanly behauiours. Hence it was, that an­gry men were anciently counselled in the heate of their fit to looke themselues in a Glasse. The monstrous representati­ons of that deformed Fury, were able for euer to fright them out of their cholericke humour. 2. Of the sweete loueli­nesse, and amiable acceptation of a milde vnpassionate spirit. It is the sinew, as it were, and cyment of all delight­full society, the flower of humanity, the very sweetenesse of ciuill conuersation. As it is a singular preseruatiue to keepe a mans owne heart in much calmnesse and quiet; so its also an attractiue Load-stone to draw vnto him the hearts and loues of others. 3. Of the aime and aspirations of morall wisedome which labours to draw a mans heart to that vn­shaken, constant and comfortable temper; that beautifull and noble disposition, which resembles the highest Region of the aire, where there is no ouer-shadowing clouds, nor tempestuous thunders, but perpetuall fairenesse, serenity, and peace.

I haue the longer insisted vpon these morall instructions, purposely to make Christians ashamed, who besides the ho­nest extractions of purerreason, haue also rules of Religion, & heauenly remedies; and yet are too often ouertaken with this mentall drunkennesse, as some call it. For you must know, that all this while I meane hasty, vniust, and exorbitant An­ger, which misses in measure, Obiect, end, season ablenesse, or other circumstances. For there is a sinlesse and holy Anger, [Page 100] and therefore saith Paul, Ephes. 4. 26. Be yee angry, and sinne not. Vpon the describing and limiting of which, it is neither incident nor seasonable for me at this time to insist.

Now then in a second place, for religious directions, and more immediately drawne from diuine learning, consider:

1. That all thy wrongs and vnworthy vsages, all thy in­iuries and indignities, crosses and vncomfortable accidents, that shall euer any way befall thee, are fore-appointed, or­dered, and disposed by Gods wise and mercifull prouidence, and that to thy spirituall and euerlasting good. This very one thought, that God is euer the principal Agent, kept fresh and on foote in thy mind, will be of soueraigne power to coole and beate backe any intemperate heate, which might either rise in thine heart, or rage in thy tongue against his instruments; and cause thee many times when thou art cha­ [...]ing ripe, and ready to raue, to lay thy hand vpon thy mouth, and say vnto God sweetly with Dauid, Psal. 39. 9. I was dumbe, I opened not my mouth, because thou didst it. And not like a child, to beate the place that hurt it; but rather to walke more heedfully: or a foolish Curre, to snarle and snatch at the stone, neuer looking after the thrower: or a mad man, to bite the sword that sticks in his flesh; but rather to pull it out softly, and get to the Surgeon. There was mat­ter and malice enough in the mouth of Shemei, to haue made Dauids royall heart naturally to rise with implacable indig­nation against that dead dogge: vnkindnesse and crueltie enough in the hearts of Iosephs brethren, to haue made him for euer vnreconcileable: wrong and villany enough in the carriage of the Caldeans, to haue set Iob on fire with rage and reuenge against them: But these holy men by practise of the present point, and from the strength of this consideration which I now commend, for the restraint of choler, procured a great deale of sweete peace and patience to their owne hearts, pleasednesse and acceptation with God, admiration and example to posteritie: For they glanced by the meanes and the men, and fastened their eyes vpon their Maker, and the first Moouer. Ioseph lookt beyond his Brethrens barba­rous [Page 101] dealing with him, and said, The Lord sent me before you: Iob beyond the Caldeans lawlesse outrages, and said, The Lord hath taken away: Dauid beyond Shemeis dogged rancour, and said, The Lord hath bidden him: Iesus Christ Himselfe, blessed for euer, looked beyond the Pharises, Priests, Iewes, Iudas and the Souldiers, to his Fathers Cup, Ioh. 18. 11. This Cup which my Father hath giuen me, shall I not drinke? when he commanded Peter to sheathe his sword. This Christian counsell passeth that which was giuen to Augustus: when the obiects and occasions of choler are in thine eye, or eare; when thou art any wayes wronged, belyed, rayled vpon, spurned at, or trampled vpon by the feete of honoured inso­lency, or dunghill malice, before thou inwardly fret, or break out into any impatient behauiour, say first seriously and fee­lingly in thine owne heart, This is from God, for my good: or with old Eli; It is the Lord, let him doe what seemeth him good, 1. Sam. 3. 18. And let it for euer snaffle, nay, sweetly compose the hastinesse and sowrenesse of thy corrupt na­ture in case of choler.

[...]. Let the wonderfull patience of that mighty Lord of Heauen and Earth, who is able with one word to cast all the creatures in the World into Hell; nay euen with the breath of his mouth to turne Hell, and Heauen, and Earth, and all things, into nothing; I say, let his patience against the infi­nite intolerable, and endlesse prouocations of his owne most obliged creatures, who like so many desperate traitours, liue and lye continually in open rebellion against so great a Maiestie, bee a Si Dominus no­bis, & Pater Deu [...] est, sectemur pari­entiam Domini pariter & Patris [...] quia & seruos o­portet esse obse­quentes, & filios non decet esse de­generes. Quales verò in Deo & quanta patientia, quod in contumeliam suae Maiestatis & honoris insti­tuta ab hominibus profana templa, & terrena sigmenta, & sacra sacrilega patientissimè sustinens, supe [...] bonos & malos aequaliter facit diem nasci, & lumen solis oboriri, &c. Et cum crebris, immo continuis ex­ [...]cerbatur offensis Deus, indignationem suam temperat, & praestitutum semel retributionis diem patienter expectat. Cúmque habeat in potestate vindictam, mauult diu tenere patientiam; sustinens, scilicet clo­menter, & differens, vt si fieri potest, multum malitia protracta aliquando mutetur, & homo in errorum & s [...]clerum contagione volutatus, velserò ad Dominum conuertatur, Cyprian. de bono patientiae. Patterne and Precedent vnto thee a silly worme, dust and ashes, earth, or any thing that is naught; of proportionable forbearance (if there could be any propor­tion betweene infinite and finite) towards thy fellow-crea­tures. How many blacke and blasphemous mouthes are vn­cessantly [Page 102] open against his blessed Maiesty? With what dam­ned oathes doe they teare, and re-crucifie the precious Body of his glorious Sonne, which sits at his owne right hand? With what lyes and slanders doe they reuile his Ambassa­dours, and vilifie his Chosen? How many gracelesse wretches doe wilfully and obstinately prophane his Sabbaths, pollute his Sacraments, and turne their backes vpon his Word? How many doe dayly turne themselues into beasts, by their swi­nish drunkennesse, to the great reproch of mankinde, and dishonour of their reasonable nature? How many inclosing Nimrods, and cruell Landlords, doe grind the faces of the poore; Nay, plucke off their skins, teare their flesh, breake their Mich. 3. 2, 3. bones, and chop them in pieces as for the pot, and eate the flesh of Gods people? In a word; How many incarnate Deuils doe march vp and downe the earth, with hearts and hands as full as Hell, with all manner of mischiefe, lewdnesse and rebelli­on? So many, and with such extreme insufferable audacious­nesse and impudency, that, as a learned Diuine speakes, If but any tender-hearted man should sit but one houre in the Throne of God Almighty (if it be fit so to suppose) and look downe vpon the earth, as God doth continually, & see what abominations are done in that houre, he would vndoubted­ly in the next set all the World on fire, and not suffer his wrath to be pacified, or the fire to be quenched. And yet for all this, our gracious God in the meane time, though hee be armed with his owne vnresistable omnipotencie, and a thou­sand Charets in the Whirlewinde; though he haue euer in a readinesse all the Angels in Heauen, all the Diuels in Hell, all the Creatures in the World; nay, the very hands and con­sciences of prophane wretches, and all that prouoke the eyes of his Glory with their pollutions, to be the instruments and executioners of his iust wrath vpon their sinne; yet, I say, our gracious God opposes his infinite patience against all these restlesse outragious prouocations. Hee sweetly and fairely tempers and moderates in the meane time his most iust & causefull indignation, to see if the bountifulnesse of his forbearance & long-suffering will leade them to repentance. [Page 103] Be thou then for euer ashamed to take on for euery trifle; to breake patience vpon euery triuiall prouocation; to turne Lyon in thine owne house, and which is common in carnall worldlings, to rage with extreme folly and basenesse against thy wife, children, seruants, cattell, or any thing that comes in thy way, for euery crosse accident, worldly losse, dome­sticall miscarriage: nay, many times to torture thine owne heart, and trouble others in this kinde vpon meete mis-ta­kings, groundlesse surmizes, and misconstructions: but ra­ther take this gracious lesson from the Lord Iesus his owne mouth, Math. 11. 29. Learne of mee, for I am lowly of heart; and an example of patience from his first Martyr, Act. 7. 60. Lord, lay not this sinne to their charge.

3. Let the sweet experience of Gods patient and mer­cifull dealing with thee, soften thine heart with a compassi­onate sence of other mens weakenesses, and a melting for­wardnesse to forgiue. If hee out of the riches of his mercy hath remitted vnto thee ten thousand Talents, what a base wretchednesse were it to fly in the face of thy fellow-ser­uant, and to take him by the throat for an hundred pence? If he intreated thee of all loues, and with all long-suffering, to come into his stretched out armes of mercy, when thou layst wallowing abominably in the gore-blood of thy many scar­let and crimsin sinnes; foughtest on the Deuils side, to the losse of the very life-blood of thy soule; and euery time thou camest to the Lords Supper, shedst the precious blood of his blessed Sonne: what a shame is it vnto thee to fall a raging, and swell with anger, for the meere ouer-sight, many times, vnwilling miscarriage, and vnpurposed errour of those, per­haps, which otherwise obserue thee with obsequiousnesse and loue?

4. If a man will not bee mooued with more faire and in­genuous motiues, to master and mortifie this Bedlam rage (I speake in this passage to him that hates to be reformed:) let him bee amazed, and amend for shame; sith the holy Ghost hath charged euery man, not to meddle, or make any league of friendship with him, while he nourisheth, and giues the [Page 104] reines to this bosome-Rebell. Make no friendship with an an­gry man: and with a furious man thou shalt not goe, Pro. 22. 24. What a monster is a man of anger, that Salomon should set such a brand vpon him; whereby euery one is warned to be­ware of him, and fly from him, as from a nettling, dangerous, vnsociable creature?

A word or two of another passion, before I passe out of the point, and that is Feare, which I had not toucht at this time, had it bin only a Rack, wheron the hearts of couetous, ambi­tious, and carnall men are wofully rent, and torne, & tortured all their life long; and not also a cruell engrosser of too much golden time euen from Gods children, not without impressi­ons of much fruitlesse sadnesse, and vnnecessarie discontent.

The vanitie and tyrannie of this passion is specially seene and exercised: 1. In putting all reall stings into imaginarie euils, and drawing true and bitter sorrowes, from supposed sufferings. 2. In an ouer-greedy apprehension and anticipa­tion of sorrowes to come, so that a man by too much fore­thoughtfulnesse, and painefull preconceit, doth suffer them many times, before they seize vpon him.

1. For the first, who feeles not the phantasticalnesse of opinion to forge, and fasten vpon him many dreadfull ob­iects; which of themselues haue no vigour to vexe, because no reall being and existence, yet truely torture and afflict, by the onely strength of imagination?

Thus one eates his owne heart with griefe for losse of those riches, and that superfluous wealth, which if hee had euer still possessed, hee would neuer haue vsed. Another lies vnder the continuall slauerie of restlesse feare, lost fire or robbery, some alteration in the State, or desolation of warre, should disperse his hoard, or hazard his temporall happinesse. One is haunted with much thoughtfulnesse and carking, what shall become of his children after his death; what men will say of him when hee is gone; lest his wife should marrie after his departure. (For naturally our minds are so vaine, that besides the abundance and burden of pre­sent cares, they will transport our desires and affections be­yond [Page 105] our selues and being.) Another frettingly feares, that hee shall be vndone in a deare yeere, or the next Rot of sheepe, and tires himselfe with varietie of plots for com­mings in, for many yeeres to come, when many times he dies in the meane time. Some take vp too much precious time, from present and more profitable meditations, by troubling their hearts, lest, if the times turne, they should not be able to endure the fierie triall; whereas afterward, perhaps, they end their life in the peacefull noone-tide of the glorious Gospel. Others vpon thought, or talke of death, are ready to enter­taine fearefull apprehensions, lest they should disgrace their Christian life with an vncomfortable end, and by some ex­traordinarie temptation, rauing, furious carriage, lye open to the worlds interpretation, sinister censures, & misconstructi­ons of their former courses; when as after, it may be, they conclude their dayes calmely, in good memory to the last gaspe, without any storme, or cloud of feared horrour and discomfort; (except former distrustfull feares iustly bring vpon them that which they feared.) For sith euery one, whose life hath been consecrated to Gods glory with truth of heart, doth certainely passe thorow those dreadfull pangs and last paine, into pleasures endlesse and vnspeakeable; hee ought also to submit with all patience and quiet, to glorifie him, and to be seruiceable to his secret ends, with what kind of death he please; whether it be, 1. Glorious, and vntemp­ted: 2. Discomfortable, by reason of bodily distemper, and by consequent, interpretable by vndiscerning spirits: 3. Min­gled of temptations, and triumphs: 4. Or ordinarie, and without any great shew, or remarkeable speeches, after ex­traordinarie singularities of an holy life, which promised an end of speciall note and obseruation.

2. For the second, besides these vtterly vnnecessarie and meerely imaginarie miseries; many fearefull spirits especial­ly haunted with the humour of melancholy, will not suffer also certaine and ineuitable euils, which at length must needs befall them, to sleepe, and keepe in their stings, vntill the time appointed: but many times awake them by the cry [Page 106] of Feare, like so many sleeping Lyons, and cowardlily pro­uoke them with timorous expectation to rent their hearts, and sting terribly before the time. Thus our vaine mindes torment vs more with the feare of euils, then with the euils which we feare; spurre vs on with much vnmanly folly, to meete in the mid-way; nay, to ouertake, out-run sorrowes to come, and make vs a thousand times miserable with one in­diuiduall misery.

For instance: Thou hast a child, and, perhaps, but one which thou louest most dearely; for that affection which would be seuerely strong towards ten, or how many soeuer, is vnited in it alone. Thou enioyest a wife, whose death would be vnto thee, as the losse of halfe thy heart; and so proportionably of any worldly comfort. Now certaine it is, thou must at length part from all these, or what else soe­uer most deare and desireable things in this life, they must be taken from thee, or thou from them. In this case then, if thou giue way and forth vnto this faint-hearted tyrant, and malicious passion, it will wound thine heart many and many a time with sence of their losse, before thou loose them: and mingle amidst thy dearest and most doting apprehensions of their sweetnesse and worth, many bitter thoughts of the day of diuorce, and stings of much worldly griefe (for such onely I meane) from a torturing preconceit of painefull heart­breake at parting. But the most tormenting racke in this kind, vpon which this tyrannicall passion doth much terrifie and teare the hearts of carnall men specially, is death: It is called, the Prince of terror, by reason of its owne extreme in­euitable pangs; and to them also it is a certaine passage to torments without end, and past imagination: and therefore if their consciences be not desperately seared, and sealed vp securely with the spirit of slumber against the Day of venge­ance; they are woont to dye almost euery day, by a slauish feare of death: see Heb. 2. 15. O death, saith the wise man, how bitter is the remembrance of thee, to a man that liueth at rest in his possessions, vnto the man that hath nothing to vexe him, and that hath prosperitie in all things! Oh how the heart of such a [Page 107] man doth shrug together for horrour, quake like an Aspen leafe, and die all the while, when this feare doth repre­sent vnto it in the glasse of his imagination, the griesly formes and ougly face of death, with those other dreadfull circum­stances, as the wailings and out-cries of wife, children and friends about his last bed, parting from all worldly pleasures for euer, rotting in the graue, dragging to the Tribunall and terror of the last Day, &c!

Besides these imaginarie sufferings, and vntimely sor­rowes, take notice of three other base pestilent effects and mischiefes, which this naturall, slauish, distrustfull feare (for that I onely meane in the whole point) puts vpon a man. 1. It may bring vpon him the thing which he feares: by fearing to become miserable, he may become that he feares, and so turne his vaine feare into certaine miseries; accor­ding to that of Salomon, Prou. 10. 24. That which the wicked feareth, shall come vpon him. And that of Isai. 66. 4. I will bring their feares vpon them. Thou hast a wife, a child, an out­ward state, an hie place, which thou art immoderately afraid to loose; now this very distrustfull feare derogating from the glory of Gods mercifull prouidence, which sweetly and wisely disposeth all things, may iustly prouoke him to de­priue thee of them, whereas other wise, thou mightst haue en­ioyed them still. 2. It robs and bereaues thee of the kindly rellish, and comfortable inioyment euen of good things. A man can take no delight in the fruition of that good, which Quotidiè moritur mortem qui assi­duè pauet. hee feareth to loose. Life it selfe is loathsome, if a man slauishly feare to dye. That good breeds the truest present contentment, against the losse whereof we are alwayes pre­pared. And therefore those who liue in continuall feare to loose their child, goods, libertie, life, or any other thing that is deare vnto them, loose a great deale of that honest ioy and Deut. 28. 47. allowed pleasure they maight haue, euen in these outward things. 3. It deiects and debases his noble nature, below the miseries and basenesse of beasts in this point: for they are fenced from this folly and vanitie, by the benefit of their weakenesse, and want of reason; neuer re-afflicting them­selues [Page 108] with euils past, or fearing any to come; but thorow their whole life enioy intirely and with full securitie, all con­tentments and pleasures incident to their natures, saue onely when they are pinched with sence of present paine. What a shame then is it to man, who being honoured with the ex­cellencie of an vnderstanding, reasonable, and prouident spi­rit, whereby hee out-shines all other creatures, like an An­gell vpon earth, should by the abuse and mis-imployment thereof, make it a meanes vnto himselfe, to become more miserable in this respect then a brute beast?

Now many and sweete are the places and promises in See Reu. 2. 5, 10. Gods Booke, which may serue as precious counter-poisons, and cordials, against this carking venome, which haunts with too often insinuations, euen the most heauenly minde; but eates continually like a Canker into the carnall heart: They are such as these; I will neuer leaue thee nor forsake thee, Heb. 13. 5. Shouldest thou fall into the fiery tryall, assuredly thy mercifull God would either supply thee with a superna­turall and extraordinary power and patience ouer that most exquisite paine; or else, abate & lessen the rage of the flames for thy sake. All things worke together for good, to them that loue God, Rom. 8. 28. Sin, in it own nature, is the deadliest and rankest poyson to the soule; and in it selfe, the greatest euill that is or can be; yet Gods infinite Power and Wisedome, which at first drew light out of darknesse, as a skilfull Apo­thecary deales with poyson, so orders and tempers it to his, that by accident it proues medicinable: much more doth He turn to their good, crosses, disgraces, losses of earthly things; pouertie, want, life, death, any thing, euery thing. God is faithfull, who will not suffer you to bee tempted aboue that you are able; but will with the temptation also make a way to escape, that ye may be able to beare it, 1. Cor. 10. 13. It is Gods Childs peculiar, in the case of afflictions and all future troubles, to expect supportation in them, benefit by them, deliuerance out of them. He that spared not his owne Sonne, how shall hee not with him also freely giue vs all things, Rom. 8. 32? If Iesus Christ be ours, it is infinitely absurd to feare slauishly, either [Page 109] hurt by ill, or want of good. Hee is incomparably more worth then ten thousand worlds, were they all extant. If thou enioyest then such a Iewell, what a cursed vanity is it to torture and teare thy heart with feare of any earthly losse, or of euer being preuailed against by any created power? Take yet more spirituall armour and Heroicall resolution, against the assaults of this cowardly Tyrant, which doth so vnwor­thily afflict the spirits of men, not onely with imminent ills, but also with those which are not, and perhaps shall neuer be, nay sometimes, which cannot possibly bee, out of those two sweetest Psalmes, for promises of future protection, 91. and 121. Esa. 43. 2. But the speciall preseruatiue, which at this time I would commend vnto you, against this distrust­full hearts-poyson, may bee extracted from Christs owne words, Mat. 6. 34. After many strong and precious Argu­ments against thoughtfulnesse and carking, our heauenly Doctor concludes, Take therefore no thought for the morrow: for the morrow shall take thought for the things of it selfe: suf­ficient vnto the day, is the euill thereof. Whence I collect and counsell, that the Christian ought, in respect of any torturing care, or carking forecast, to vnite and confine his thoughts, the workings and agitations of his spirit, to the managing of the affaires, and mastering the miseries of the present day. The strongest minde and best composed, is weake enough to sustaine the brunt and encounter of euery dayes crosses. Temporall troubles, or spirituall temptations, fightings, without, or terrours within, are the certaine portion of the Saints in this vale of teares. And what day so faire comes ouer the Christians head, wherin he scapes Scot-free, as they say, herein? Sith therefore euery day brings foorth sorrow sufficient for the exercise of the retiredst presence of the most recollected spirit, and the heartiest man shall haue his hand­full, in passing patiently and profitably thorow present trou­bles, which many times fall as thicke vpon him, as one waue in the necke of another; what a base and vnworthy weake­nesse is it, to vnfit and disable our already too weake minds, for a comfortable dispatch, and digesting of dayly vncom­fortable [Page 110] occurrents, by such needlesse, sencelesse, fruitlesse distractions, vagaries of vanity, and Vtopian peregrinations? As either 1. To loose them in the endlesse maze of imagi­nary afflictions: 2. Or to waste them by vntimely wrastling with certaine euils to come: 3. Or wound them with a painefull remembrance of sorrowes already past. For some there are so ouer-greedie of grieuing themselues, and trans­ported with the tyrannicall vanity of their owne mindes, that besides their trouble with present, fained, and future mise­ries, collect also matter of mournefulnesse from time past. For instance: Thou hast lost thy dearest child, which is one of the extremest earthly crosses, and goes neerest the heart, but long since, so that if reasons from reason and Religion as­swaged not the immoderation and excesse of thy sorrow; yet time hath worne out, and wiped away thy teares, and made thee weary of weeping: but notwithstanding, thy vaine minde will not suffer that griefe, which euen length of time hath buried long agoe, to lie quietly in the graue, but drawes into consideration, and remembers for the nonce, its speeches, fauour, pretty behauiour, and other louely circum­stances, to make thy heart bleed afresh, and wring from thine eyes new torrents of teares, &c. Soueraigne therefore a­gainst these Harpies and deuourers of the heart, is that coun­sell of Christ, which I haue commended vnto you from his owne mouth; seconded also by the Apostle, Philip. 4. 6. Be [...], is de­riued, [...] is so full of a vex­ing sence, that Vir­gil is [...] to ex­presse Homers [...], a word of the same Originall and sig­nification in two Uerses. carefull for nothing: That is, with tearing and torturing the heart, with carking, thoughtfulnesse, anxiety, fretting, im­patiencie. Doe not waste and weaken thy minde, immode­rately, vnseasonably, imaginarily, vntimelily, with distrust­full anguish, pensiuenesse, and base prostitution of the flower and sinew of thine immortall spirit, to fruitlesse and endlesse impertinencies and mis-imployments. For by the way, we must take notice and acknowledge, notwithstanding what hath beene said against carking, and other needlesse di­stractions Atque animum nunc huc celerē, nunc diuidit illuc: In partès (que) rapit va [...]ias, perque omnia versat. and exorbitancies of vaine mindes; that a mode­rate, Christian, prouident care and fore-cast, is both conue­nient, and commanded; both for prouision of things neces­sary, [Page 111] and preuention of dangers. But this is not distressefull, but delightfull, because enioyned by God: See 1. Timoth. 5. 8. (For Quando mens fibi recti est con­scia, gratulatur: vel infusione qua­dam spirituali re­pletur animus gaudio: cùm aii­cuius vel studia, vel ope [...]a a Deo probantur. Ambr. De Cain & Abel. performance of Gods Commandement, and the very act of Obedience with sincerity, should beget much spirituall sweetnesse, delight, and ioy in the heart.) And a faire, easie, vnangry prouidence for things need­full and time to come, sweetned with the life of Faith, and a patient relyance vpon Gods wise and mercifull dis­posing all our affaires, and their successe, is one thing: and a restlesse carking, and pursuite after things vnnecessa­ry, imaginary, and sometimes impossible, embittered with many slauish feares of fained or future euils, is another. It is profitable also to gather matter from time past, by con­templation of youthfull pollutions, crosses, and correcti­ons for sinfull courses, companions in iniquity, or any o­ther aggrauating circumstance, for the increase of god­ly sorrow, and hatred of sinne. But this is ioyfull, and ea­seth the heart: for howsoeuer carnall ioy and sorrow can neuer consist together at the same time; yet that which is Christian, Peruersum ali­quid videtur do­cere sermo diui­nus, Flere in lae­titiâ: & in moerore laetari: audi in moerore laetantem, Gloriamur, inquit, in tribulationibus, Rom. 5. 3. Aug. in Psal. 136. Beat [...] qui fic lugitis, quia ridebitis in lacrymis, Idem Tom. 9. pag. 1022. sweetly ought, and may, of what sort soeuer the sorrow be. For first, causes of it, from without, as re­proches, persecutions, shame, crowne the Christians head with aboundance of glory, his heart with ioy, his soule with blessednesse, 1. Pet. 4. 14. Acts 5. 41. Matth. 5. 10. Se­condly, if it bee inward, for sinne and corruption, there is great matter of much ioy; for it sweetly signifies the sof [...] ­ning and melting of the heart, and by consequent, the pre­sence of Gods sanctifying Spirit. Such teares as burst out of a heart opprest with griefe for sinne, are like an Aprill showre, which though it wet a little, yet it begets a great deale of sweetnesse in the herbes, flowers, and fruites of the earth. A great man guiltie of high Treason, comes to the Blocke to loose his head: In the very nicke, when hee is rea­dy to lay downe his necke, a gracious Pardon is shewne from the King, whereupon he bursts out abundantly into teares, springing partly from an angry indignation against him­selfe, for his trayterous carriage towards so tender-hearted a [Page 112] Prince, partly from an inexplicable ioyfull sence of his owne safety. It is proportionably so, when wee mourne for Him whom wee haue pierced, and in Euangelicall repentance. (God hath so mercifully ordered all things for his, that if they be not wanting to themselues, they may be euer merry, and finde continuall matter of reioycing: See 1. Thes. 5. 10. For he well knowes what great need their poore hearts haue of this ioyfull affection; both to sweeten their outward sufferings and bitternesse from the world, and also to season their spirituall sacrifices and seruices vnto himselfe:) And besides, it is one thing, to rake with our remembrance into the graue of buried griefes, for sharpning the teeth of world­ly sorrow, to eate our hearts: Another thing, to make our memories minister matter from former times, of more humi­liation vnder Gods mighty hand, deeper detestation of our abominable vilenesse, and to make our hearts many and ma­ny a time melt againe, and bleed afresh with comfortable softnesse, and godly sorrow for youthfull sinnes.

VII. Prize and ply, as a most sweet excellency, and com­fortable perfection in Christianitie, a right and religious or­dering of thy tongue. It is very materiall, and of speciall importance, for preseruation both of outward and inward peace. Originall corruption hath naturally put vpon euery mans tongue an empoysoned fierie edge, whereby like a sword in a Bedlams hand, it kils and slayes on all sides, wo­fully wounds his owne conscience, infects and enuenomes mortally the soules of the present, mangles the good names of the absent with deadly malice, and so bathes it selfe re­morselesly in continuall bloodshed; (for there is heart-mur­ther, and tongue-murther, as well as hand-murther) vntill the attainment of this grace, and mortifying circumcision of such an vnruly euill. That it may therefore neither be vnsea­sonably idle, nor sinfully exercised, besides many other caue­ats, and constant watchfulnesse, take notice of, and to heart and practise:

I. That much and generally neglected duty of Christian reproofe.

[Page 113]By reason of that generall and common fellowship, where­of I gaue a taste and touch before, (of his arbitrary and inti­mate company, euery Christian makes conscience of better choyce) which thou must sometimes entertaine and exer­cise with the men of this world, except thou wilt goe out of the world; thou shalt meete now and then vpon vnauoyd­able necessitie, and by the exigencie of thy calling, with men of intolerable conuersation, and very scandalous discourse; and at vnawares, and vnwillingly fall amongst such compa­nions, as will sweare, blaspheme Gods Name, talke filthily, slander the Ministery, rayle against good men; besides ma­ny other scurrill, base, and prophane speeches; much froth and folly in this kind. Now in this case ordinarily, prophane men meddle not. They hold it a point of precisenesse to marre the mirth, and cast the company into dumpes of me­lancholy, by calling sinne into question. They loue not (as they say in their hearts) to bee displeasing and vnplausible, where themselues gaine nothing, and perhaps doe no good to the partie. They are commonly old-excellent in rayling vpon, and slandering a good man in his absence; but they are starke-naught, and no-body in reproouing a notorious wretch vnto his face. If they open their mouth this way, it is commonly in iest, in brauerie, in forme, in derision, for some Ones sake in the company, who, they know, cannot en­dure it; or at best, out of a ciuill detestation of outragious villany, and furious blasphemies of Gods glorious Name. But in such cases, the Christian is truely sollicitous and zea­lous; very much troubled, and carefull how to frame and hold a serious, wise, and seasonable contradiction to the language of hell, which consisteth in oathes, lying, slander­ing; in obscenities, raylings, contemptuous insolencies a­gainst the Ministerie and wayes of God, defence of Poperie, and in such rotten and Bedlam talke. Hee dares not many times in such company, for his heart hold his peace, lest thereby he be guiltie in some degree. 1. Of the parties go­ing on in sinne. 2. Of betraying Gods glory, by a coward­ly and vnchristian silence: and 3. For feare of wounding his [Page 114] owne conscience. The omission of the discharge of this du­tie, will somtimes very much vexe the conscience, and grieue the heart of the true-hearted Professour; when hee is depar­ted the place, and considers that by his basenesse and frailty he hath failed in so holy a dutie, and beene faint-hearted in the cause of God.

For this kinde of reproouing then, and such censuring of the words and workes of darkenesse, the Christian is not to bee censured too censorious and precise. Conscience, cha­ritie, Leuit. 19. 17. and Gods Commandement calles and cries vpon him for the performance of this needfull dutie; whensoeuer vn­auoydable necessitie, or the exigencie of a warrantable cal­ling shall haue cast him vpon prophane wretches, and impri­soned him for the while amongst fellowes of lewd discourse and gracelesse carriage. Except they bee Dogs, or Swine: Christ himselfe hath commanded, that Pearles and holy things shall not bee cast away vpon such. Giue yee not, saith hee, that which is holy vnto Dogs, neither cast yee your Pearles before Swine, Matth. 7. 6. See also, Prou. 9. 8. and 23. 9.

The ground of this Commandement of Christ, I take to be two-fold:

1. A deare, compassionate, and tender-hearted care of God, euen ouer the temporall liues of his children. Besides the glorious Ministery, and continuall guard of the blessed Angels for their preseruation, that they hurt not their foote Psal. 91. 11, 12. against a stone; his own also All-seeing & All-pittying Eye, doth euer graciously watch ouer them, to keepe them as dearely as the Apple of his owne Eye; and therefore hee forbids them to cast themselues desperately into the mouth of a barking Dogge, or vpon the paw of a reuengefull and blood-thirsty Lyon: that is, he would not haue his child to vouchsafe so much as a reproofe to any blasphemous wretch, or desperate Swaggerer, that would furiously flie in his face for offering him a Pearle.

2. An holy iealousie ouer the glory and Maiestie of his owne blessed Word. It is that holy Wisedome, which issued [Page 115] immediately out of his owne infinite vnderstanding. It is farre more pure and vnspotted then siluer tried in a furnace of earth, fined seuen-fold. It is a sacred Pearle, framed and fashioned by His owne Almighty hand in the Palaces of heauen, which onely by an inuisible and inspired power can raise those which are dead in sinnes and trespasses, to spiritu­all life; stop the bloody issue of originall corruption, and pre­serue the soules of men in euerlasting health. In a word, it is the Word of God, and therefore most vnworthy to be troden vnder foote, or trampled in the mire by any sensuall Swine: that is, no wayes to be vouchsafed to those hatefull and Swi­nish wretches, who out of a malicious sottishnesse enter­taine so glorious a message from the mighty God of heauen with contempt and scorne.

These two reasons of the Commandement lye the Text: Giue ye not, &c. lest they trample them vnder their feete, and turne againe and rent you. Whence wee haue also some light to discerne who are Dogs, who are Swine.

1. By Dogs, we see, are meant obstinate enemies, that ma­liciously Canes igitur hîc significat homi­nes in impietate viuentes immedi­cabili, [...]pemque omninò conuersi­onis in melius non habentes, Chrysost. Hom. 24. in 7. Mat. reuile the Ministery of the Word, the Doctrine of God, and the Messengers thereof; who doe not onely tread the words of instruction and reproofe vnder foote, but also turne againe, and all to rend the Teachers, and furiously flie in the face of those who fairely tell them of their faults. Con­sider this and tremble, all yee that are become scornefull and furious opposites to the power and purity of the Word, and bloody goades in the sides of the faithfullest Ministers. Alas, poore wretches, forlorne Caitifes, you cast your selues despe­rately into that accursed and horrible condition, that euery good man is bound in conscience not to affoord you so much as an admonition, or reproofe, or a caueat to preuent those curses which are comming vpon you. And you wilfully draw vpon your owne heads that most fearefull doome from Gods Spirit, and from the Church of God; He that is filthy, Reuel. 22. 1 [...]. let him be filthy still. He that is a Swine, let him bee Swinish still. He that rayles against the power of Grace, let him con­tinue still a mad Dog. He that sets himselfe maliciously [Page 116] against the Ministery of the Word; let that man receiue no comfort or benefit by the Word of Life. If hee will needs, let him roare still, swagger, be drunke, despaire, die, and be damned.

2. By Swine, are meant those sottish scurrill wretches, Porcos verò, in luto infraenis lux­utiae i [...]giter com­morantes, quos fanè omnes huius­modi doctrinâ pronunciauit in­dignos, Idem, ibid▪ who doe scornefully and contemptuously trample vnder foote all holy instructions, reproofes, admonitions, tendred vnto them out of the Word of Truth.

1. Some of these are Swine, as it were, only in practise: they do not say much, or keepe any great grunting against good men; but they feed vnsatiably, though silently, vpon the drosse and filth of sensuall pleasures and carnall content­ments: and if at any time a Pearle bee cast in their way; I meane, a seasonable reproofe ministred vnto them, they trample it in the mire, and with a bruitish basenesse tread it vnder foote; because indeed they hate to be reformed, and are sottishly and stubbornly resolued, not to exchange these worldly pleasures which they haue in present possession and pursuite, for the glory of an hundred heauens, which Prea­chers so much talke of, but they cannot taste of, or tell when to come thither.

2. Other Swine there are, as it were both in practise and profession; who besides their hating to bee reformed, and obstinate resolution not to forgoe their present pleasures, or forsake their former wayes, are also possessed with a spirit of scoffing. These are rather wild Boares: for with a furious and Giant-like insolency and outrage, they prouoke, and challenge the mighty Lord of heauen, about the truth of his See Isa. 5. 19. & [...]. Pe [...]. 3. 3, 4. Iudgements and Promises, making a mocke of them.

Let all sensuall and Swinish wretches consider this, and tr [...]mble; who with sinnefull greedinesse feed vpon earthli­nesse, and Epicurisme, and hate to be reformed; who wilful­ly wallow in the mud and filth of vanishing pleasures, and will not be washed; who many and many times come vnto, continue at, and depart from the house of God, with a settled purpose and resolution, not to suffer their hearts to bee ma­stered by the power of the Ministery, or to change their old [Page 117] fashions, say the Preacher what he will: but to liue, and end their dayes, in their ordinary former courses of prophanenes and good-fellowship. They may reade their doome and vengeance that dogs them at the heeles, Psalm. 50. 21, 22.

Cursed also is the condition of all you that are scoffers at godlinesse and good men. You haue wearied your selues so long in walking and standing in wicked wayes, that you are not set downe at rest in the chaire of scorners. And there­fore all those that stand on the Lords side, are commanded by Christ, there to leaue you in your damned case, and to dis­quiet you no further. And what an horrible depth of spiri­tuall misery is this; That you runne furiously towards the pit of hell, and must haue no body to stay you; not a man to call and cry vnto you, to tell you, that the fiery Lake is a little before you?

Though we haue thus much light from the natural proper­ties of Dogs and Swine, to descrie and delineate those fel­lows, to whom, by Christs commandement, Pearles and holy things, admonitions and reproofes are not to be vouchsafed; yet Christians are sore troubled many times how to behaue themselues, whē to speake, when to hold their peace, whom to repute Dogs and Swine, whom not; when vpon some vn­auoidable necessitie, or by the exigency of their Calling, they are vnwillingly, and vnawares plunged into the company of prophane wretches, whose ordinary talke is the language of Hell; oathes, scurrill iests, iesting vpon the holy conuersati­on of the Saints, slandering good men, disgracing the wayes of sinceritie, and such other base, and Bedlam-discourse.

But I do not see, how any constant rules, or immutable direction can be giuen for Christian carriage in this case; it is so variable, and clothed with such varietie of circumstan­ces, and constancy of alterations. The aduice which I would giue in this point to the Christian, is this: when he is per­plext, what to do in this regard amongst prophane company; let him consult with these bosome counsellours, looke vnto his spirituall wisedome; to his heart; and to his conscience. These must bee his guides, and informers in these cases: and [Page 118] they are counsellors euer at hand, he carries thē in his bosom.

1. His spirituall wisedome is to guide him in a right apprehension and discretion of circumstances, and to de­fine the opportunitie and seasonablenesse, when hee is to interpose, and in what manner to oppose against their furi­ous and rotten speeches. It must tell him secretly, and sug­gest vnto him, when the cause of God, or the innocency of a good man calls specially vpon him for an apologie, and at what time he hath a calling thereunto. It must informe him how he must reprooue: whether directly and downe-right, or by intimation, and indirectly; whether personally, or in the generall; whether in a faire and milder manner, or with a more bold and resolute spirit; whether presently vpon it, and in hot blood, as it were, or afterward to take occasion to censure the same sinne, with aggrauation of the odiousnes and damnation of it; whether only by discountenance, or dis­course; by a silent disapplause, which I think, may be sufficient for some men, at some times, in some companies, or with so­lemne protestation, & a professed opposition and dislike, &c.

2. Let him also looke to his heart: That his reproofe spring not from any imperious humour of censuring, and medling with his brethren; from a proud veine of contradicting, and controlling others; out of a Scoical sowrenesse, and com­manding surlinesse; from any purpose to disgrace, and grieue­the partie; from a formall affectation of Pharisaicall seuerity from a secret ambitious desire of purchasing an opinion and reputation of forwardnesse, by being forward in finding faults; or from any other by-respect: but from an heart truly humbled with [...]ight and sence of its owne infirmities, zea­lously thankfull vnto God for preseruing him from the like outrage, and excesse in sinne; graciously resolued into com­passion and commiseration of the offender; lifted vp in a se­cret supplication for the pardon of its owne sinne, successe of the reproofe, and saluation of the party all at once vnto the Throne of Grace, &c.

3. His conscience must guide, and hold him in the right path, and golden meane betweene two extremes, which [Page 119] ordinarily in these cases men are very apt to incurre: I meane, faint-hearted silence, and furious zeale.

1. Men many times, by reason of a sinfull irresolution, and vnchristian cowardlinesse, would gladly make all such offenders, Dogs and Swine; that thereby they might chal­lenge the priuiledge of exemption from the discharge of that Christian dutie of reproofe. Though their eares be fil­led with the oathes and blasphemies of those that are about them, and grated vpon with gracelesse raylings against good men, and foule disgracements of the wayes of God; yet they neuer open their mouth; as though there could bee any no­bler obiect, or exercise of their best eloquence, and greatest courage, then the iust defence of Gods glory, and Christians innocency. Oh! these are vile cowards in good causes, and a kind of traitors to the state of Christianitie. By such sinfull silence, they labour to purchase a name of No-meddlers in o­ther mens matters; of mercifull men to their Brethrens in­firmities; of plausible companions; of wiser and more mo­derete Christians. But let them know, that such No-medling is a kind of soule-murthering; such mercifulnesse is crueltie; such plausiblenesse is pernicious; such wisedome is not that of the Serpent, commended by Christ; but the wilynesse of that great red Dragon, suggested by Hell.

Nay, some men are so strangely lewd and gracelesse, that they can heare, and digest with patience and silence, the oathes and rotten speeches of their seruants, and, perhaps, their Audis filio [...] bla [...] phem [...]ntes, & pa­tienter fers Chri­stiane, quod Rex Nabuch donolo [...] [...]lienigena non potuit sustinere, dicens, Si quis dixerit blasphe­miam in Deum Sidrach, &c. in i [...] ­teritum erit, Au­gust. [...]om. [...]. p. 12 [...]. sonnes, without any contradiction, or correction. In their owne families, some, perhaps, sweare, others talke fil­thily, some raile against the Ministry, others iest vpon the sin­ceritie of the Saints, &c. and yet the wicked Gouernor [...]ayes neuer a word. But in this point my purpose is principally to counsel Christians; I meddle not at this time with such Syna­gogues of Satan, and dennes of Atheists.

2. Some others, it may be, but they are not neere so ma­ny, may runne into the other extreme, and out of a spiritu­all foole-hardinesse, as it were, and furious zeale, with an imperious, and vnwarrantable boysterousnes flie in the face [Page 120] of some desperate Swaggerer, with an vndigested and vnsea­sonable reproofe: whereby they both incurre the guilt of giuing an holy thing vnto a Dog, and vnnecessary danger from the gracelesse fury of the partie. Or else for want of spirituall wisedome, and an holy discretion of circumstances; they may tender an admonition to some such contemptuous swinish wretch, which will passe ouer, and put by the preci­ous seuerity of the Word of Truth with a scurrill iest; or with a dull, and scornefull sottishnesse trample vnderfoote that sacred Pearle.

Though it be no constant character of Dogs and Swine, yet commonly those desperate wretches, to whō by Christ▪s commandement we must giue no holy things, are fellowes of dogged, sowre and contracted countenances, especially to­wards true Christians; and haue a kinde of desperate furious­nesse impressed vpon their foreheads, which is then most vi­sible, when they are crost in their villanies, and heare of any contradiction, or condemnation of their gracelesse courses and contemptuous carriages. And those Swinish Gada­rens, before whom we must cast no Pearles, are fellowes of a [...]leering, gibing and scornefull carriage, especially towards good men, and godly exercises: they are so drowned in sen­sualitie, and glued to the earth; that they doe not onely de­spise, but also deride the precious things of Heauen. As I take it, sensualitie, and earthly mindednesse, mingled with a great deale of Atheisme, begetteth in men this sottish swinishnesse, and brutish contempt of the blessings of Grace, and directi­ons to euerlasting blisse.

These premonitions and cautions premised, and obserued, euery Christian ought to addresse himselfe with resolution, and conscience to discharge this Christian duty of reproo­uing, when a iust occasion, and a calling thereunto doe re­quire and exact it at his hands. For these reasons:

• First, in respect of the party offending,
  • 1. A seasonable reproofe, mingled and sanctified with the spirit of inuocation and compassion, may, by the blessing of God, be an occasion of conuersion to the offender. And [Page 121] let him know, that he which conuerteth the sinner from the
    Iam. 5. 20.
    errour of his way, shall sa [...]e a soule from death, and shall hide a multitude of sinnes. And it is the most glorious worke in the World, and the noblest imployment vnder the Sunne, to haue an hand in the holy businesse of sauing a soule. Let hope then of doing spirituall good to thy brothers soule, be the speciall aime, and a principall motiue of performing this dutie. There is a Law, Exod. 23. 4, 5. that if a man meete his enemies Oxe, or Asse, going astray, he must bring him againe▪ If he see his enemies Asse lying vnder his burden, hee must helpe him vp againe: How much more deare and precious in our eies should the immortall soule of our Brother be, then the Asse of our enemie? If we must turne backe the straying Oxe of our enemie, and lift vp his Asse, when he is crusht vn­der his burden; with what eagernesse and zeale ought wee to labour, to stop the furious course of a reasonable creature towards the pit of Hell; and to put our helping hand to raise vp that silly foule, which by reason of the heauy weight of its finne, is full sorely bruised and bleeding, ready euen to breathe out it last, and sinke into the misery of endlesse hor­rour? Speake then boldly in the cause of God, when thou hearest thy brother blaspheme his Name, iest with his Word, talke filthily, raile against holines, slander good men, pleade for prophane pastimes, &c. for they are so many mortall stabs into his owne poore soule; besides the naturall infecti­ousnesse of rotten speeches, which may doe much mischiefe to the standers by. Though thy reproofe preuaile not at the present; yet thou knowest not what impression and wor­king it may haue afterward vpon his hard heart, whereby perhaps he may happily thinke vpon a new course, and of conuersion to God; and so thou be a blessed instrument of sauing a soule.
  • 2. But if it haue not so happy a successe vpon his soule, yet it may be, thou mayest thereby tame and take downe his insolency; so cut his combe by a seasonable contradiction, that he doe not carry it away brauely; so coole and con­found his swaggering humour, that he doe not glory in his [Page 122] villany, that hee doe not pride himselfe in his blasphemies, and bloody oathes, in his contempt of Grace, and other out­ragious carriages. Answer a foole, saith Salomon, according
    Prou. 26. 5.
    to his foolishnesse, lest he be wise in his owne conceit: lest hee bee too proud. If a desperate and prophane wretch will needs sweare, and swagger, and raile against the seruants and serui­ces of God; yet let him know, that all the while, hee fights against God, damnes his owne soule, and pleases none but Deuils, Drunkards, and deuilish men. If he will needs labour to be famous, by a surious opposition to the Ministery, and wayes of God; let him know, that his name shall rot after
    [...]. 10. 7.
    him as vilely, as his carkeise in the graue, and himselfe burne in Hell euerlastingly; if hee hold on in that humour without timely repentance and reformation.
  • 3. Thirdly, at the least, thou shouldst thereby increase, and aggrauate his inexcuseablenesse, and so glorifie the Tri­bunall of Gods Iustice; when it shall there appeare, that be­sides many other meanes afforded, and offered vnto him by Gods mercies; thou also diddest lend him thine hand, to haue
    Iude 23.
    puld him out of the fire, & gauest him one call to haue stayed him in the furious and wilfull pursuit of his owne damnation. But because he still hated to be reformed; because varietie of meanes for his amendment, made him more malicious, and obstinate in his owne wayes; and that contradiction, and counsell to the contrary inflamed, and set on fire the lustfull viciousnesse of his corrupt nature, to hunt more greedily after forbidden pleasures; therefore I say, hee will bee more and more fearefully ashamed, and confounded at that great and fearefull Day: and the moe occasions he hath had of his con­uersion, the iuster cause then will he see of his deserued con­fusion; and by consequent more glory will accrew vnto the glorious Tribunall of Gods Iustice.
• Secondly, in such cases the Christian must speake in re­spect of himselfe.
  • 1. When the aire is impoysoned with any infectious vapour, men vse to fill their sense with some Pomander, or other sweete perfume, and so they may declaime [Page 123] noysomnesse of the smell, and repell the contagious insinu­ation: so when any prophane wretch hath let fall any rotten speech, the Christian with a present counter-poyson as it were, of a seasonable reproofe, should stop his owne appre­hension, lest any baser infection insinuate, & staine the soule; and to preserue in heat and life, a fresh and strong opposition of the heart and affections to all such lewdnes and scu [...]ility.
  • 2. Silence at such a time will seeme to bewray either thy cowardlinesse in the cause of God; or hypocrisy in thy pro­fession. For it will seeme strange, that thou which makest shew of standing on the Lords side, and professest thy selfe to bee a party in that glorious Communion of Saints, shouldst heare the name of God prophaned in a base and blasphe­mous manner, and the innocency sometimes of a good man carried in triumph by the slanderous tongues of wretches, and trampled vpon, as it were, euen vnto dust, by the feete of pride and malice; and yet neuer open thy mouth. As thou therefore desirest to preserue the glory of thy Christi­an reputation entire and shining, and hold it thy crowne and honour to bee Champion vnto the mighty Lord of hea­uen, a Proctor in his Spirituall Causes, and the protector of the good names of good men; be euer ready to open thy mouth, when a iust apologie in any of these respects is needefull and required at thy hands.
  • 3. If thy conscience be inlightened, awake, tender, and rightly informed, it will smite, and checke thee after the o­mission of such a duty; when afterwards thou considerest with thy selfe, that by thy cowardly & vnseasonable silence, thy soule is entangled in the guiltinesse, and hath incurred an accountablenesse for that sinne. As thou then wouldest keepe all in quiet at home in thine owne bosome, and still possesse the paradise of a peacefull heart, suffer not blasphemies, ob­scenities, raylings, and other such ribald, and rotten talke passe vncensured, and vnsorrowed for. Nay, and in so do­ing, besides the vnualuable comfort of a peacefull consci­ence, thou shalt also purchase vnto thine heart a sound testi­mony of that gracious tender-heartednesse, which is wont [Page 124] to melt, and resolue the hearts of Gods children into com­passion and commiseration in such cases▪ and which they vse to expresse, and exercise euen towards the lewdest wretch­es, and such as haue no pitty vpon the spirituall miseries of their owne poore and wofull soules. See 1. Sam. 15. 35. and 16. 1. Ier. 9. 1. Phil. 3. 18, 19. 2. Cor. 12. 21. Luk. 19. 41, 42, &c. It was the dogged, and damned voyce of cruell and cursed Cain, to say, Am I my brothers keeper? But euery true and tender-hearted Christian doth grieue to see so many of his brethren sticke fast in the clutches of that ro­ring Lyon, and betweene the teeth of that Red Dragon; and therefore labours by all meanes hee can, to rescue them; to see so many about him runne as fast and furious as they can, to drowne themselues in the pit of endlesse perdition▪ and therefore as occasion serues, cals and cryes vnto them to stay their course, before the hellish Gulfe of confusion and horrour hath shut her mouth vpon them.
• Thirdly, in respect of those which be present.
  • 1. By thy speaking in such a case, thou mayest lay, as it were, the spirit of profanenesse for that time; so that it doe not rage, and ouer-rule in the rest, as otherwise it would. For wee may sometimes obserue, that a seasonable reproofe pas­sing from a man of vnderstanding, with resolution and au­thority, vpon a fellow that so behaues himselfe as though swearing were his profession, and traducing the Saints, his Trade, doth so quell and confound the swaggering humour of the rest of the same crue in the company, that they are quite put out of their humour, as they say, perhaps hang downe their heads all the while, and thinke in their hearts, if once they get out, they will come no more amongst such precise fellowes which cannot abide an oath; or where they cannot haue their fling and forth in their profane villanies and cursed reuelling.
  • 2. Thou mayest hereby hold in the weake, that they be not scandalized.
  • 3. Thou mayest hold vp the hearts of stronger Christi­ans, that they be not grieued and cast downe with the do­mineering [Page 125] of prophanenesse, and out-swaggering rage of Satans Reuellers.
• Fourthly, in respect of God Himselfe:
  • 1. That, though the dayes wherein we liue, be strangely prophane, and desperately naught; for this old age of the world is pestred with all the pollutions, and abominations, which the course and current of all former ages haue con­ueied and carried into it; though iniquity mightily abound with much tyranny and triumph, and fearefully preuaile in all places; yet I say, that it may appeare, that God hath some to speake for Him. That though Satan, more is the pitty, hath innumerable swarmes of knights of the Post, as they say, that are ready at a becke to doe him any desperate ser­uice; yet, notwithstanding heere & there God hath a Cham­pion, who fearelesse of the face of man, dare with an vn­daunted and holy resolution, defend His wayes, and stand on His side.
  • 2. But aboue all, let that strict charge from Gods owne mouth, (
    Tertul. hunc lo­cum accipit de correptione frater­nâ. Iudaeis hîc prae­ceptâ. Lib. 4. cont. Marcion. cap. 35.
    Leuit. 19. 17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sinne vpon him:) fright and fire euery one of vs out of our sinfull silence and cowardlinesse this way, and keene vs with resolution and forwardnesse, to a seasonable dis­charge of this holy duty.

Take notice of a three-fold duty, which lies vpon euery Christian in his carriage towards men in their presence, and before their faces: 1. Christian admonition: 2. Christian reproofe: 3. Christian silence, and forbearance in such cases.

• 1. If a brother bee ouertaken with a fault, or some lesse offence, we are to admonish him in the spirit of meekenesse,
  Non agit ibi de irrisoribus cum il­lis duriter agen­dum, sed de fratri­bus, Martan c. [...]9. 2. Sam.
  Gal. 6. 1.
• 2. If hee offend more grieuously, wee are freely to re­prooue him; and not to suffer sinne to rest vpon him, Leu. 19. 17.
• 3. If hee be a sonne of Belial, a scoffing Ishmael, a dog, or a swine; wee are commanded by Christ to say nothing; [Page 126] Matth. 7. 6. Neither priuate admonition, nor brotherly re­proofe is to be vouchsafed to desperate sinners or prophane Ruffians, who would entertaine it with crueltie or scurri­litie.

II. Obserue a sanctified silence; from

1. Rash censuring, which is seuerely censured by Christ Mat. 7. 1▪ 2. Himselfe, and set as a visible Brand vpon the face of the Hy­pocrite. Let it euer bee onely the peeuish property of those who are naught, and most obnoxious themselues; of Pha­rises and false-hearts, to bee the greatest finde-faults; vncha­ritably to entertaine causlesse disconceits, and to passe rash censures against those, who are farre better then themselues. Which they will ordinarily doe: because,

• 1. They were neuer truely humbled with sight and sence of their owne sinfull and accursed state. They neuer trem­bled, nor were thorowly frighted with the wrathfull coun­tenance of God, for their infinite pollutions and prouoca­tions of the eyes of his glory. Their consciences were ne­uer awaked out of their dead sensuall sleepe, by the Trumpet of the Law, nor receiued any speciall and particular illumi­nation from the sanctifying Spirit. In a word, they haue no terrour, no trouble, no worke or businesse at home about their owne finnes, in their owne consciences, and therefore they haue leasure enough to looke about them, and are full enough of sinfull curiositie, and vnnecessarie medling, to pry and enquire into other mens courses and carriages; of malice and spitefulnesse, to mistake and misinterpret; of pride and peremptorinesse, to proclaime many times with great noise, and selfe-applause, their owne idle malignant forgeries and fancies, for faults of those, who are much more righteous thē they. When they looke forward, or any wayes about them, they are very sharpe-sighted into the fashions and failings of others; most exact in obseruing their neighbours wayes; Eagle-eyed, to pierce beyond the Moone; to spy the least moate in the Sun, I meane, the smallest infirmity in the most glorious Saint: Nay, they are of such a refined and sublima­ted eye-sight, that they can discerne some errours and exor­bitancies, [Page 127] especially in Professours of Religion, which neuer had any existence. But when they should reflect vpon them­selues, and turne their eyes to contemplate and consider their owne corruptions, there lyes a great beame of hypocrisie betweene them and themselues; so that they cannot possibly fee so much, as those huge mountaines of many crying sinnes, which full heauily presse downe their owne soules towards hell; those vnnumbred swarmes of beastly lusts, which rage remorslesly within their owne bosomes.
• 2. It is a point of their hypocriticall policie, cunningly, and confidently to impute those sinnes vnto others, which are grosly predominant in themselues; that thereby they might purchase an opinion of a supposed innocencie, and freedome from the like faults. For when they cry out with great noise and clamour vpon other men, they thinke they still the cry, and stop the mouth of their owne sinnes; and labour to fasten a perswasion vpon their owne hearts, that sith they, with such confidence, and bold faces reprooue and censure others, others will not, out of the congruity of a charitable ingenuousnesse thinke them so shamelesse, as to bee iustly liable to the same imputations; except some few wiser, and more iudicious Christians, who are able by spi­rituall experience, to discouer the depths and mysteries of their hypocrisie; and for such they care not much: for in point of reputation, they rely most vpon the common sort, and greater part.
• 3. It is the naturall humour of an hypocrite, to bee su­percilious and censorious. Pride is no where more naturally bred, so proudly seated, and highly enthroned, as in his heart. And therefore it is his common practise to hunt after esti­mation, by disgracing and disabling others. Sith hee wants worth in himselfe, he labours to shine by darkening others, misconceiuing that euery detraction from other mens repu­tations, is an addition to his owne.
• 4. They hold it a point and proofe of forwardnesse, to be forward in finding faults. As though the flame of an holy zeale were enkindled in any mans heart, onely to giue him [Page 128] light, for the discouery of other mens sinnes, and not as a sa­cred fire, to burne vp the noysome lusts which boyle in his owne brest.

Thus, and vpon such grounds as these, it is the hatefull propertie of Hypocrites and selfe-guiltie ones; and a com­mon marke of their cruell seueritie, to wade deepely into the search and censure of other mens wayes, and to gore verie bloodily into the consciences of others, whereas they neuer purged their owne. But true zeale euer casts the first stone at a mans selfe, and plucks the beame out of his owne eye, that he may better discerne and draw the mote out of ano­thers eye: I meane, a sincere heart is euer most censorious and seuere against it selfe; most searching into, and sensible of its owne sinnes; prying with speciall curiositie and inqui­sitiuenesse, into the endlesse maze of its owne wicked wind­ings and depths of guile. Though it heartily and vnfained­ly detest all sinne in whomsoeuer; yet its owne iniquities and pollutions sticke closest, and goe neerest, and beget in it a more particular and extraordinary impression of remorse and loathing. The reason is, it hath truly tasted the terrors of a wounded conscience, been scorched with the secret sence of Gods angry face, and formerly full sorely crusht vnder the most grieuous burthen of innumerable sinnes. It knowes right well, by wofull experience, what bitternesse of spirit, and anguish of soule springs naturally from the retired sur­uey of scandalous transgressions in cold blood. It feeles from time to time, deadnesse of heart, lessening of graces, losse of comfort to ensue vpon euery grosse relapse, or willing fall. It findes too often, to its much griefe, that if it foster and nuzzle in it selfe any sensuall corruption or secret lust, the Lord will not heare its prayers. It is full well acquainted with the vnualuable preciousnesse of a peacefull conscience and Gods fauourable countenance, which it cannot possibly enioy, if it lie delightfully in any one sinne against its know­ledge, &c. This being the experience, exercise, and consti­tution of an vpright heart; it is most angry and displeased with, most Eagle-eyde and watchfull ouer, most strict and [Page 129] seuere against its owne sinnes. Which home-imployment happily hinders and moderates a man from too much med­ling abroad. This world of worke within, about his owne soule, in discouering, opposing, and mortifying his owne vnruly lusts and rebellions, ties his tongue from being so bu­sie in censuring other mens faults. As therefore thou woul­dest haue a true testimonie of taking thine owne sinnes to heart, and of hauing beene sincerely humbled vnder Gods mighty hand thy selfe, keepe a constant and narrow watch ouer thy tongue: be very sparing in speaking the euill which thou knowest by others: iudge no man rashly, out of spleene, humour, passion, pride, preiudice, Pharisaisme, &c. or of his Noli esse alien [...] vitae aut temerari­us iudex, aut curi­osus explo [...] ▪ B [...]n. finall state. For all sound Conuerts and truely mortified men desire, and labour to be very charitable, mercifull and sea­sonable in their censures. Consciousnesse of their owne cor­ruptions, makes them compassionate towards others in this kinde.

Obiect. Yea, but will some say, howsoeuer you put it vpon prophane men and hypocrites; yet it is well knowne, your Professours are the onely shrewd censurers, very sight­full, and seuere about other mens faults, and are still ready vpon all occasion, by their peremptory iudging, to send all others vnto hell saue themselues, and those of their owne sect, as they speake: (And so was the way to heauen stiled Act. 28▪ 28. many a yeere agoe.)

Answer. This I grant, is many times the prophane mans censure of the true Christian, and therein he discouers him­selfe to be a true hypocrite: for with much bitternesse and malice hee censures sincere-hearted men, to be censorious, when himselfe is the only vnconscionable Criticke and cen­furer. Hee reprooues Gods faithfull Ones for reproouing, when himselfe full often amongst his companions, out of a pang of imperious choler, and implacable hatred to holi­nesse, condemnes for Counterfeits, without all ground, or truth, those whom the Lord himselfe iustifies for true-hear­ted Nathaneels, and passes sentence of guiltinesse and grosse hypocrisie, after they bee cast by a iury of Ale-knights, vp­on [Page 130] those, whom the Highest Tribunall doth mercifully ac­quit.

To illighten a little, and rectifie thy iudgement in this point of priuate iudging; conceiue with me;

1. First, that all iudging and censuring is not censurable and condemned: But that, when a man with an euill minde iudgeth amisse and vncharitably of others for some euill end. We may iudge the tree by his fruit. If wee see a fellow constant and incorrigible in his lewd rebellious courses, euidently infamous for rotten fruits, hanging out in the open fight of the Sunne; as drunkennesse, swearing, vsury, whore­dome, persecuting the power of godlinesse, scoffing Reli­gion, vnrighteous dealing, &c. Wee may, leauing his finall doome to the Searcher of all hearts, iudge and censure him for the present to be Gods enemy, and in a most wretched estate. But in such cases, besides iust cause, be sure of a war­rantable calling, conscionable Christ iudging th [...] Pharises both for lif [...] and doctrine, called them Hypo­crites, for caution to his Disciples: Matth. 23. 1, 2, 3. and 16▪ 6. and Herod, Fox [...] for adm [...]nition to others. end, and no beame in thine owne Matth. 7. 5. eye.

2. Secondly, let vs take notice of some differences be­tweene the true Professours, and prophane mans censuring. It differs, in respect,

1. Of the Obiect. The principall aime and obiect of carnall mens cruell disconceits, and bitterest censures, is the zealous Professour. Dogged they are enough many times a­mongst Luke 13. 32. themselues, about worldly affaires, and maliciously enter-teare one another like wild beasts; mutuall brawlings about earthly things, wrongs, encrochments, vnderminings, coozening, ouer-reaching, ambitious contentions, &c. fill their hearts with much gall and greedinesse of reuenge, their mouthes with mutuall barking at and byting one another. But to the people of God, in their Bedlam fits, they are not only Dogs, but euen enraged Deuils, and swell with the very venome of Hell, the ouerflowing whereof doth drowne all priuate discords. Herod & Pilate behaued themselues before, like two angry Mastiues one against another; but when op­portunitie was offered, they pursued Christ with reconciled malice, and vnited forces. Put vp an hare before two Grey­hounds, [Page 131] snarling about a bone, and they will both doggedly concurre in the pursuite of that harmelesse beast. It is iust so with gracelesse men against Gods Child: and euer the more forward he is in the narrow way, the more furiously is he persecuted by the spite of tongues. The most resolute for Gods glory, and in good causes, is ordinarily most rayled a­gainst, and reuiled. The foule spirit of good-fellowship, as they call it, is still foaming out against Gods chiefest Fauou­rites, the foulest censures: That they are hypocrites, humo­rists, factionists, traitors, pestilent fellows, and all that naught is. Dauid was so charged by Saul and his Courtiers: Ieremie by the prophane Nobles: the godly Iewes by Haman: Nay, Christ himselfe by the Scribes and Pharises: Paul by Ter­tullus: the Prim [...]tiue Christians by the Heathens: and all that will▪liue godlily in Christ Iesus, must looke for the same por­tion, the same persecution amongst the men of this world; euen to be most vile, and contemptible in their conceits and construction. There is no creature that euer God made, not Satan himselfe excepted, which is more maliciously set a­gainst and censured, then good men. Neither should any haue so bad a name as they, could the hellish mists of viru­lent tongues obscure and staine the glory of their reputati­on. If sentence should passe vpon the godly at that last and great Day, according to the verdict of them that are not friends or parties, wee should certainly all be cast and con­demned, not a man freed and acquit. But blessed be God, the Searcher of all hearts, the Almightie Protectour of all innocencie, who to the shame and confusion of all spitefull opposites, will witnesse for vs at that highest Tribunall; and then at the furthest before men and Angels, will bring forth our righteousnesse as the light, and our iudgements as the Noone-day. Oh that I had some to heare me! saith Iob: Behold my signe that the Almightie will witnesse for mee: though mine aduersaries should write a booke against mee, &c. And in this itching humour of mis-censuring the ser­uants of God, the wicked are so wilfull and eager, that rather then they will want matter, they will most basely, [Page 132] and vnworthily snatch it from the enuenomed tongue of a Tale-bearer; from the slanderous folly of some seurril Iester, the frothy rauing of a greasie drunken Ale-house-haunter, nay rather then faile, forge it out of a suspicious selfe-guilti­nesse in their owne prophane fancies, and suck it, as they say, out of their owne fingers. But let them know, that when a son of Belial censures a sincere Professor, it is as if the darkest nooke in Hell should finde fault with the Moone, that great Light of Heauen, for those little spots in her face, whereas otherwise shee is a faire and goodly creature: as if the most loathsome dunghill should challenge the fairest garden for vnsauourinesse, because there is here and there a weed amidst varietie of other: fr [...]grant flowers: as if a worthlesse lumpe of drosse should censure an angell of gold, for want of a graine or two in weight: as if a fellow almost eaten vp with the fil­thy French disease, Velut si aliquis saeuissimo Hydro­pe, vel quolibet immedicabili lan­guore constrictus, hunc quidem eti­am negligat, eum verò culpet, qui exig [...]um in aliquâ corporis sui parte non curet tumo­rem. Chrysost hom. 24. in cap. 7. Matth. should cry out of the danger of a grow­ing Ague in another. For in this case, hee who as yet is no­thing but an accursed lumpe of sinne and lust, damnation and hell, loades with censorious lyes that happy soule, which in the fountaine of Christs meritorious blood, is made farre whiter then the Snow in Salmon, and fairer then the wooll of the sheepe comming vp from washing, though some spots and staines of infirmities and frailties cleaue vnto it, while it yet dwels in an house of flesh, and tabernacle of clay.

But now on the other side, the ordinarie obiect of the Christians Censure, is according to Christs rule: those trees which discouer themselues to be stark naught, by the rotten fruits, which hang vpon them in the sight of the Sunne. And yet that also must bee seasoned with charitie, discretion, sea­sonablenesse, freedome from spleene, humour, passion, per­sonall hatred, insolencie, or any other exorbitant distemper. Those professours prooue too often, either vtterly vnsound, or not so thorowly humbled, who vnmercifully insult ei­ther ouer the damnable estate of those which are without, or vncharitably blaze abroad the infirmities and failings of the brethren, which they ought to conceale; and as the hand [...] a salue vpon any sore part of the body, and then co­uers [Page 133] it; so to apply a plaister of a gentle and milde reproofe, that it may secretly heale, and the World be neuer the wiser. Ordinarily, so farre as some men are fierce, boysterous, and master-like in searching out, censuring, and secret insulting ouer the falls, fraileties, difference from them in some indiffe­rent things, of their fellow-Christians; so much many times come they short in mortification, holy wisedome, humility, selfe-deniall, faithfulnesse in their Callings, &c. and that of those, perhaps, whom they so imperiously disable and vn­der-value. Commonly, too busie-bodies this way, are either dangerously proud, or sinfully politike: proud, and therefore endeuour to raise their owne, vpon the ruines of other Chri­stians reputation, better then themselues: or politike; for, themselues being censurable for some grosser infirmities, or scandalous walking, they labour cunningly to find answera­ble errours in more noted Professours, that themselues may goe more vnnoted.

2. In respect of the order. The true Christian euer casts the first stone at himselfe, and first, the beame out of his owne eye; that is, begins with himselfe, searcheth his owne heart, rips vp and ransacks his owne conscience, censures his owne wayes, condemnes and crucifies his owne corrupti­ons, and abandons all his knowne sinnes; and then hee may with a more comfortable calling, Matth. 7. 5. with more sin­ceritie and successe censure Non generalite [...] peccata omnia prohibuit iudica­ri, necprorsus, om­nibus istius rei ab­stulit potestatem: sed his profectò solis, qui quum [...]la­gitijs abundent innumeris, alios de leuissimis qui­busque delicti [...] totâ temeritate condemnant, Chrysost. hom. 24▪ in cap. 7. Mat. others. But hypocrites, and those who hate to bee reformed, first begin with others, are most prying into other mens carriages, perusing other mens liues, thirstily hunting after, perhaps, by the helpe of many dogged spies, and fawning Spaniels, the falls and faults espe­cially of Professors; (for there is the kindly triumph:) euer tampering and medling with their motes; but haue neuer any leasure or pleasure to looke into their owne rotten hearts, and rebellious courses. The reason of this difference may be this: Euery godly man, together with the power of grace, puts on an holy bashfulnesse, an ingenuous modestie; that hee would bee fouly ashamed, and could not with any face charge others with those crimes, which he should allow [Page 134] in himselfe. But hypocrites weare maskes, vizors and who­rish foreheads; they will hardly blush, or be ashamed at any beastly carriage, especially bringing in pleasure or profit; much lesse for seeming holy by their strictnesse and seuerity against other mens faults, though as full of lewdnesse and lust themselues, as the skin will hold. How often may wee heare imperious Pharises mangle and martyr a good mans good name, for some lesser infirmitie, who neuer learnd to mourne for, or mortifie any one of those many grosse corruptions, and secret villanies, which reigne in themselues?

3. In respect of the manner. Selfe-guilty Pharises are woont peremptorily to passe their rash censures vpon the more righteous then themselues, with much malice, pride, scornefulnesse, and prophane insultation: but the seasonable censures of truely humbled Christians, ought euer to bee mingled with much mercifulnesse, commiseration, sensible­nesse of their owne infirmities, and loue.

4. In respect of euidence and truth. Prophane mens censures of Gods seruants are many times not onely ground­lesse, causelesse & false; but also prodigiously absurd, and vt­terly impossible, without any shadow or show at all of like­lihood. The enemies to Christs ministry confidently censu­red Ioh. 7. 20 and 8. 48. 52. and 10. 20. him to haue a Deuill, in whom notwithstanding the ful­nesse Coloss. 2. 9. of the God-head dwelt bodily. Tertullus iudged Paul to be a pestilent fellow, when he was the most precious man vpon earth. Elijah was accounted a troubler of Israel; who was in truth the very Charrets and horsemen of the same. The Princes suggested to the King, that Ieremy was a traitor [...]er. 38. 4. to the State; from which he was so farre, that hee desired his head to be turned into waters, and his eyes into springs of teares, that hee might weepe day and night for the desolati­ons of it. Proportionable for monstrousnesse of falshood, are Mal [...] est mentis, mali moris, affin­gere mihi mores ex [...]uis. many and many censures passed vpon Professors at this day. Opposites to the power of godlinesse are so impudently per­uerse, that they commonly cut conditions vnto others, out Mali alios de suo aestimant ingenio. of the cursed corruptions of their owne rotten hearts.

But now on the other side, Gods people must be very care­full [Page 135] and tender, what conceits they entertaine, and what cen­sures they passe vpon others. They are bound by the Lawes of diuine loue, to conceiue and speake the best of euery one, vntill his words, ordinarie carriage, open prophanenesse, and fruits of the flesh, clearely conu [...]nce the contrary; to construe and interpret all things in the better part, so farre, as they may with a good conscience, without preiudice to the truth, or impeachment of Gods glory. They ought to bee so farre from greedy apprehension of imaginarie matter, or violent wresting of mens words, actions and behauiour to the worst sence; that if matters be but probable, poyzd with equall cir­cumstances, and with euen weight of reasons interpretable both wayes, they are euer to suffer their conceits and cen­sures to be carried the more charitable way. They ought to be so farre from censuring others without ground, truth and proofe; (which is the ordinarie practise of most men) that they should neuer speake the ill they too certainly know by their brethren, but with fearefulnesse, as it were, and some kinde of enforcement.

5. In respect of the end. The ends why Pharises and Good-fellowes, as they call them, entertaine many ground­lesse disconceits, and thereupon exercise such censoriousnesse against holy men, are such as these:

1. To binde vp their bleeding soules in the meane time with a palliate cure, as they call it; to procure some tempo­rarie ease to their hearts, against the checks and bitings of their guilty consciences, For when consideration in cold blood of their impenitent courses, and of their certaine wal­king in the broad way, by reason of their own sensuall liber­tie, and much company, doth sting them with remorse, they haue recourse to the ill opinions they haue conceiued of the best men; and thereupon thinke within themselues, and take occasion to say vnto others; What need we take these things so much to heart, or trouble our thoughts with neces­sitie of more strictnesse? Are not those, who goe for the god­liest, and are accounted the prime Professors, such and such men? Haue not they also their infirmities and follies, though [Page 136] they guild them ouer with goodly showes, and pretence of zeale? Hereupon they somewhat asswage the secret slauish smart of their now and then wounded consciences, and walk more merrily towards their eternall perdition. For a settled disconceite of a Christian harboured and applauded, is a strong naile to fasten an vnregenerate man to his owne wayes, and a mighty barre to keepe him out of a gracious state. Sensualists are so strangely bewitched by Satan, that hee first causeth them to forge in their owne braines, or take vp from a spitefull tongue, some lying tale of a good man, and then after makes it his meanes to keepe them with secu­ritie and contentment in the kingdome of darknesse, and to stand in euerlasting opposition to the wayes of sincerity, and saluation of their soules.

2. To make, by an affected liberty and seueritie in censu­ring others, the maskes of their owne hypocrisie, lesse mark­able. For by their fained triumphs, and imperious insultati­ons in this kinde, especially vpon fresh newes of some Pro­fessours scandalous fall, they would haue the by-standers to conceiue, that howsoeuer they bee not so precise and for­ward, or make so great a show as others; yet they are fully as honest men as they, and may, perhaps, step into heauen be­fore them.

3. To wreake their spite vpon the children of Light; who are euer eye-sores and heart-sores to all sorts of sinners, Hee, meaning the righteous man, (saith the Author of the Chap. 2. 15. Booke of Wisdome, though Apocryphal, yet ancient) is grie­uous vnto vs, euen to behold: for his life is not like other mens, his wayes are of another fashion. And it angers them at the very heart-roote to consider, that whereas, they hope, and hold themselues sufficiently qualified for Heauen; yet the righte­ous mans forwardnesse, zeale and liuing of another fashion, if ingenuousnesse dispell the mist of preiudice, clearely re­monstrates to their owne consciences, and proclaimes aloud to all spiritually vnderstanding men, that in truth, and vpon tryall, they are in the state of wretchednesse, and of the fa­mily of Hell. Hereupon it is, that they labour might and [Page 137] maine, with many disgracefull censures, to dimme the glory of his goodnesse; and, if it were possible, by publishing their owne malicious surmises, others slanderous tales, or spiteful­ly aggrauated frailties, to pull him backe, at least, in opinion of their fauourites and dependants, to the same measure of infirmities, and pitch of impietie with themselues.

But now the ends, which humble Christians propose vn­to themselues of iust dislikes, and seasonable censures of vn­sanctified men, are briefly such as these:

• 1. To preserue their thoughts innocent from accessari­nesse to sinne, by a secret inuisible allowance of it in other men; and their tongues from cowardly silence, when they haue a calling to disgrace it.
• 2. Left a Knaue goe for an honest man, and hypocrites deceiue true-hearted Nathaneels.
• 3. Left the power of Christianitie, wherein Gods glory is highly interessed, suffer, and be vnderualued. For instance: Thou hearest sometimes a fellow notoriously branded with some infamous sinne, yet so spoken of by some dawbers with vntemperate morter, or at least by ignorant worldlings, as though his present condition were tolerable towards God, and hopefull in respect of saluation, by reason of some other good parts, for which they praise him: In this case, if the vn­derstanding Christian hold his peace, the by-standers may be so farre scandalized and mistake; as to conceiue and collect, that a man may lye in a sweet sinne, and yet liue in Gods fa­uour; that the pleasures of the World, and peace of consci­ence may consist together, which are as incompatible as Heauen and Hell. And why should not that silence be sinful, which suffers an open knowne prophane man, to carry away the reputation of one in the right way; (if there be time and place for a seasonable, wise and charitable contradiction,) as well as that, which suffers one which is true of heart, to bee charged with hypocrisie?

2. Secondly, be silent from slandering, backbiting, fals­accusing: Heere I will say nothing of downe-right forging, and fastning a false crime vpon an innocent, which is the [Page 138] most pestilent and palpable, and other grosse kindes of this very foule sinne: (for so it is indeed, howsoeuer to a carnall eye looking vpon it, painted with the colours of common­nesse and selfe-loue, thorow the false glasse of these corrupt times, it appeares not so ougly. The very Casuists and Schoolemen, none of the precisest Diuines, I am sure, doe de­seruedly vilifie it with a brand of hainousnesse, farre aboue theft; as they may well, both for a greater breach of loue, pre­ciousnesse of obiect, vnrecompensablenesse of losse, difficul­tie of restitution, concurrence of many sinnes, consequence of much ill, &c) I say, I will bee heere silent of the grosser sorts of slander, because of them, Gods children are for the most part more easily sensible, and ordinarily watchfull: but let mee a little aduise and awake thee to further inspection of the present point, lest sometimes euen in telling the truth, thou bee intangled in the briars of this base sinne, and iustly incurre the fault of a false accuser, which thou maist many wayes: (For detraction, to speake Logically, doth not for­mally consist in the diminution of the truth, but in the deni­gration of a mans good name.) 1. By discouering secret infirmities, which loue, that couereth a multitude of sinnes, would haue concealed. It is a base ambition, and most vn­worthy the noble magnanimitie of a Christian heart, to hunt after, and purchase an opinion of precedencie in gra­ces, and zeale, by the disgrace of another, perhaps eue­ry way, saue onely in the censurers owne ouer-weening conceit, better and more worthy then himselfe. When thou hearest a man worthily magnified, for eminencie of parts and spirituall worth, bee it farre from thee, or any that euer tooke sinne truely to heart, to come in with a But; onely because out of a pang, or rather predominancy of pri­uie pride, thou wouldest gladly bee noted for a None-such, and passe for the matchlesse Professour. Let it euer bee the property and veine of vaine-glorious Pharises, to raise their reputations, and sometimes themselues, but with execrable villany, vpon the imaginary ruines of good mens innocen­cies; and to hold euery insolent detraction from other mens [Page 139] sufficiencies, and addition to their owne. 2. By drawing out of other mens words, actions, and behauiours, vpon the sus­picious racke of a busie wit, aimes, insinuations, and inten­tions, which the Author neuer dreamed on: and by fathering vpon them such enforced sinister sences, and wrested croo­ked constructions, which an ingenuous impartiall Exposi­tour could neuer possibly extract. It is the easiest thing of a thousand, for a malicious minde, to soile the glory of the brauest and most beautifull actions, with ill and wrong in­terpretations and surmises of By-ends. (For the pride of a mans owne disdainefull nature, and the deuill himselfe, are ready mid-wiues at such monstrous conceptions and bastard births.) There is some truth in that hyperbolicall speech of him, who said; Let any man present mee with the most ex­cellent and blamelesse action, and I will oppose it with fifty vici­ons and bad intentions, all which shall carry a face of likelihood. Vpon this very point, Tribunals of Iustice, which hold more vpon policy than piety, especially of priuate spleene embitter their Iudiciary power against the party, too often strangely blinde the common peoples eyes, and doe a great deale of wrong. A wicked wit, and wide conscience, mounted on horsebacke amongst a number of Princes, walking like ser­uants vpon the ground (the Epidemicall disease of these worst and most vlcerous times) vpon this aduantage, many times worke a world of reuengefull villany. But how so­euer it bee easie, and too ordinarie, for blacke tongues to blast and staine by wresting and wier-drawing the beauty of the best actions, with malicious misconstructions; yet it is villanous and base. To let lawes of diuine loue alone; euen the light of Reason led wise men to this resolution, as appeares by their Semper in du­bijs Benignio [...]a praeferenda sunt, de diuer. Reg. [...]u­ris. In re dub [...]â benigniorem in­terpretationem sequi [...] non minùs iustius est, quàm tutius, Ibid. 164. rules of Law; That in doubtfull things, we must euer pitch vpon the more fauourable construction. Wee are to be so farre from a greedy hunting after a spitefull mis­interpretation of mens speeches, and violent wresting of their actions and carriage to the worst sence; that if matters be but probable, poized with equal circumstances, and with euen waight of reasons interpretable both wayes, wee are [Page 140] euer to suffer our conceits and censures to be caried the more charitable way. 3. By adding vnto the truth, or detracting from it, or intermixing false adulterate Glosses, or some im­pertinent Parenthesis of a mans owne. Christs false accusers were deepely and damnably faulty this way. And in this kinde, many, who are their Crafts-masters, as they say, in malice, will first of all giue good men in their absence their due and deserued attributions, with many magnificent and plausible speeches; Pessimum ini­micorum genus, laudantes, Tacit. in vita Agricolae. pag. 679. but afterward at the cloze, premising some formall counterfeit protestation and Pharisaicall Pre­face, as, I am very sorry to heare it: I would it were otherwise, come in with a But, steept in very gall and vineger, which Some men are prai­sed maliciously to their hurt, thereby to stirre enuy and [...] towards them. bites most bitterly, and cuts like the sharpest razour. As thus: A man of very good parts, great worth, extraordinary en­dowments; But something proud. Hee is one, that is very well reformed of late, of much knowledge, and growne mar­ueilously forward in Religion; But a little couetous. And thus they speake, not out of any loue vnto the party, impar­tialitie of censure, or that the imputation is true: but out of a cunning tricke, to bring their owne credit to their owne doore; a peruerse humour of measuring another by their owne foote; an enuious impatiencie of being surpassed in any sufficiencies; or rather than all this, from a base, an irre­gular and dung-hill desire of hauing the best men, especially euery forward Professour, branded with one notorious But or another. For hypocrites, and enemies to Gods grace, would, rather then their liues, haue the liues of all Gods peo­ple stained with some grosse sinne. Rather then faile, they will fasten vpon them many a lewd slander that way, ham­mered onely vpon the forge of falshood, and by the mid­wifery of malice in their own crafty pates; or broched vpon an Ale-bench, or snatcht from the distempered tongue▪ of some pedling Tell-Tale, whence they may supply themselues with imaginary matter, both of insolencie, and triumph a­gainst forwardnesse and zeale, and also nourish a Pharisai­call perswasion, that howsoeuer there may bee a profession, and showes to the contrary, yet others are as corrupt & cen­surable [Page 141] as themselues. 4. By relating all the truth, the whole truth, It is not lawful to sp [...] [...] we know by ano­ther, though it be true, except we [...] a Calling. and nothing but the truth: but Doeg played the dog against Dauid, in all, or some of these respects. either with a We must speake the truth in l [...]sse. Ephes. 4. 15. ma­licious and spitefull heart towards the partie; or in a con­temptuous, scornefull, and insulting manner; or to a lewd end, and vpon purpose to bring into hatred and disestimati­on; or some way or other, without any warrantable and comfortable calling thereunto.

Heere therefore it will be seasonable, for help and directi­on against this more plausible, but also pestilent kinde of slandering, to tell you, that telling the euill that is true of another, in his absence, doth brand you with the guilt and staine of Back-biters, saue in such cases as these:

1. First, of profit, and good to the partie absent. For in­stance; Thou informest thy friend of a third man; telling him, that hee begins to breake out into bad courses, ill com­panie, infamous haunts and houses; and so proceedest to a more particular and punctuall discouerie of his lewd pranks and exorbitant carriage: but all this purposely for the bene­fit of the partie. And therefore thou intreatest thy present friend, that he would interpose, ingage, and improoue the vt­most of that power and interest which he hath in his affecti­ons, dependance, or some neerer relation, for his reclaiming and amendment.

2. Of expediencie for him that heareth: when he is any way in danger of iniurie or infection, from the cunning, or corruption of the partie spoken of. For instance: Thou dis­cernest and obseruest some slie, smooth companion, vnder a cloake of Profession, and formall colour of conformitie to the best things, to insinuate into liking and acceptation with thine vsuspecting Christian friend: whereupon thou fore­seest, that if hee goe on without notice and discouerie, and get once within him; a thousand to one, at length hee will either cunningly prey vpon him, or cursedly betray him. Now in this case, thou maist lawfully lay out such a counter­feit in his colours, and for preuention of the mischiefe which might ensue vpon such a dangerous insinuation, disclose vn­to thy friend his hollownesse and halting, and that lewdnesse [Page 142] and knauerie which he guilds ouer in the meane time, with a vaile of seeming, and vernish of hypocrisie; but is woont, when once hee hath attained his end, or acted his villany, to throw away his vizor. For such fellowes there are abroad in the world, who purposely mixe and ioyne themselues with Gods children, hang vpon, and adhere vnto true Christians, as men from whom by reason of the singlenesse of their hearts, and charitable vnsuspiciousnesse, they may either di­rectly or by accident sucke out the greatest aduantage.

3. Of necessitie for him which speaketh: That hee may be preserued from guiltinesse and accessarinesse to the sinne, which by silence and saying nothing, hee should incurre and bring vpon himselfe. For instance: There comes to thy no­tice some notorious villanies, which concealement and im­punitie would mightily animate, and easily transport to fur­ther excesse and outrage; but seasonable aduertisement gi­uen to authoritie, as to a Magistrate, Minister, Tutor, Father, Master, Gouernour of Family, might bee a meanes to cut the knot and heart of such cursed good-fellowship, and stay the torrent of that scandalous insolencie: In this case, thou hast a calling to reueale, informe, and implore superiour assist­ance for suppression of sinne. And therefore those of the house of Cloe did well to certifie Paul, of the disorders and 1. Cor. 1. 11. dissentions amongst the Corinthians: And Pauls sisters Acts 23. 16. sonne, to acquaint the chiefe Captaine, with that deuillish plot of desperate conspiratours against Paul. Otherwise, both thou and they, by cowardly and cruell silence in such cases, might in some sort, iustly incurre the guilt and ac­countablenesse euen for other mens sinnes so vnhappily con­cealed.

4. Fourthly, when a seasonable, warrantable occasion is giuen thereby, of performing some Christian duty, as

1. Of instruction, and forewarning to others; thus, or in the like manner: Thou hast a friend, whom thou seest, and fearest is entring a licencious course, which at length is like to breed his confusion: Whereupon thou tellest him, that such or such a man, iust as he begins; from contempt of [Page 143] the Word, profanation of the Sabbath, disobedience to Pa­rents, fell fearefully into a desperate knot of lewd compani­ons, then to Alehouse hanting, after, to gaming, at last, to the gallowes: and therefore thou aduisest him to take heed in time: to let such wofull precedents of sinne and shame stand still in his eye, to stay him from breaking his necke at the bottome of the same staires: for if he continue the reines but a while longer vpon the necke of his rebellious nature, and still hold on so desperately with such wilde colts, the deuils Dromedaries to the [...]ame excesse of riot, hee shall finde no more power in himselfe to stay, vntill from the height of sin, he fall into the bottome of hell, then a man hauing begunne to run down the steepest hill, can stop before he comes at the bottome. He that layes his foundation with fire-worke, must look in the end to be blowne vp: he that premises prophane­nesse and rebellion, shall bee sure to conclude in cursednesse and confusion.

2. Of praising God for the ruine, and rooting out of some implacable impenitent Non desu [...] Ec­clesiae persecuti­ones etiam in hoc tempore, quando tranquillitas vide­tur Ecclesiae▪ qui [...] verum est illud, Omnes qui volunt piè viuere in Christo, persecu­tionem patientur. Non pateri [...] per­secutionem, non vis piè viuere in Christo. August. in Psal. 54. persecutor; thus, or in the like manner: A remarkeable vengeance hath seized vpon such a scornefull caytife, who hath been a perpetuall bloody Goade in the sides of the Saints all his life long. Vpon which occasion thou discouerest vnto thy friend many passages and plots of his cruelty and hate against the Kingdome of Christ and his precious people, and that purposely to minister mat­ter also vnto others, of more heartily magnifying the glo­rie of Gods iustice; which at length hath happily strooke downe Antiochus with an incurable, and inuisible plague; eaten vp Herod with vermine; made Pashur a terrour to his friends; Zedekiah to run from chamber to chamber to hide himselfe. For you must know, that the hearts and tongues of all good men, and friends to the Gospell, are woont to be filled with much glorious ioy, and heartiest songs of praise, at the downefall of euery dogged opposite; when the re­uenging hand of God, not without speciall terror, hath tum­bled from the top of malice and pride, any Antichristian and enraged enemy. So the Iewes feasted, after Haman was han­ged. [Page 144] But in such cases looke vnto thy heart with extraordi­narie watchfulnesse and search: That he be an enemy indeed, I meane, to Christianity: that thou doe it not out of spleene, humour, faction, personall enmity, for the destruction of the creature or the like: but simply and sincerely out of zeale to the glory of Gods Iustice, prosperitie of the Gospell, and peace of the Church. Otherwise, in stead of a Christian du­tie, it will prooue to thee a cursed cruelty.

3. Of Prayer, Thus, or in the like manner: Thou art acquainted with the secret plots of some plausible Tyrant against the people of God, whose words perhaps may bee as soft as Butter, or Oyle, and outward deportment promise faire; but his thoughts and inuisible intendments against the better side, composed all of blood & bitternesse, of Gall and Gunpowder; whereupon, as occasion is offered, thou vn­maskest his malice amongst thy Christian friends, to the end that they may communicate, and contribute their prayers for the confusion and infatuation of all his deuilish depths and deuices of hell. Teares, patience, and prayers, were euer the defensiue weapons of Gods people. Let Powder plots, Parisian Massacres, inuincible Armadoes, slaughtering of Kings, and such like horrible and hellish combustions, brand with an euerlasting staine of cruelty and blood, the Popish religion and persecutors of Heauenly truth: But let the sonnes of the Gospell be euer content to confront and beate backe the implacable rage of all Gods enemies, and haters of sincerity and grace, onely with the cutting edge, and shar­pened poynt of feruent prayer. Which weapon they may dis­charge: hree wayes: 1. Indefinitely, against all desperate ene­mies to God, his Church, and Gospell, without intimation, so much as by thought, of any particular persons. So Dauid, Psalm. 129. 5. Let them all bee confounded and turned backe, that hate Zion. Deborah, Iudges 5. 31. So let all thine enemies perish▪ O Lord: but let them that loue him, be as the sunne when hee goeth forth in his might. 2. Conditionally, when they perceiue some insulting Shebnaes, and insolent Hamans to persist and hold on in persecuting the Saints, and opposing [Page 145] the power of Godlinesse; they may entreate the Lord, if they belong vnto him, to humble them in their places, and giue them repentance: but if hee purpose to giue them ouer finally to a Reprobate minde, and to the impetuous rage of their owne cruell dispositions, to cut them off, and vtterly confound them, that they bee no longer a burden to the Church, and vexation to his people. 3. Abstractiuely; against their extreme oppressions, and malicious plots, without any relation at all [...]o their persons. So Dauid, 2. Sam. 15. 31. O Lord, I pray thee, turne the counsell of Achitophel into foo­lishnesse.

Or thus: Thou obseruest some one to haue continued long a worthy and noted Professour, but now vnhappily begins to fall off from his former forwardnesse, to grow flacke and negligent in Family duties, cold and coward­ly in good causes, heartlesse, and hanging downe the head in godly company; to dis-regard, and vnderprize the pow­erfull meanes; to entertaine but ordinarie affections, if not some kinde of strangenesse towards other Professours, espe­cially of greater eminencie and acceptation for their grace; to suffer immoderate imployment and entanglement in the world to waste his heauenly-mindednesse; so that in all likelihood God will shortly giue him ouer vnto some scan­dalous fall, as a punishment of his back-sliding: whereupon thou discouerest vnto thy Christian friends his declining state, onely that they may ioyne with thee in prayer, that the Lord would bee pleased to stay him in time, and re-esta­blish him in his first loue; lest by his further falling, the cre­dit of the Gospell also receiue a bruize and blemish, pro­fession bee ill spoken of, and the enemies of sinceritie blas­pheme.

4. Of vindicating the power and truth of Religion from the mistakings of Ignorants, and Vnder-prizers. Thus, or in the like manner; Thou art in company where thou hearest a meere ciuill man, or a formall Professor at the best, whom the Church neuer discouered, or acknowledged to bee any of Hers, and thy selfe canst auerre out of thy certaine [Page 146] particular knowledge, that hee neuer set himselfe to seeke God with any conscience or constancie; but is vtterly vnac­quainted with the mysterie of godlinesse, family-exercises, sanctification of the Sabbaths, contributions to the Saints, exercises of mortification, selfe-deniall: I say, Thou hearest such a man commended for his Religion, forwardnesse, and the feare of God; which commendation, if hee carry away without contradiction, the rest of the company may be ve­ry greedy to apprehend such a precedent, and resolue not to passe his Pitch of profession, as vnaccompanied with such paine and precisenesse; and yet approoued by wise and vn­derstanding men, as hopefull and comfortable. Now in this case, it may concerne thee, but with as much wisdome, dis­cretion, and charitie as thou canst possibly, to disroabe such a fellow of his vndeserued attributions, and the reputation of that holinesse which he neuer had; lest both the By-stan­ders bee hartened to come short of Heauen, and the power of Christianitie bee disparaged by an ignorant and hurtfull vnder-ualuation.

3. Thirdly, bee silent from all vnsauoury communica­tion; as lying, swearing, prophane, foolish, filthy Linguam habes, non vt alios sali­bus tuis mordeas, sed vt Deo gra­tias agas, &c. Chrysost. in Epist. ad Ephes cap. 5. Serm. 17. iesting; iesting out of Scripture, mocking and making Gods peo­ple as Lam. 3. 63. Musike at Feasts, merry meetings, and cursed con­uenticles of Good-fellowship; and such other rotten, ribald and Bedlam talke: which, because they are the knowne and proper language of the sonnes of Belial, the dung, froth, and damned euaporations of drunken wits; Christians, whom alone I labour to direct in this poynt, are not in such danger of, and therefore I haue nothing to doe with them at this time.

III. Pray for, and practise an holy and discreete dex­teritie, to diuert and draw from prophane and wicked, or too much worldly and ordinarie talke, to more sauoury conference, and heauenly discourse. Me thinks, it is great pitty, that Professours should euer meete without some talke of their meeting in heauen, or of the blessed meanes and wayes that leade thereunto, before they part. Yet many [Page 147] times, (such a deadnesse and dampe of zeale, and heauenly­mindednesse, haunts euen the holiest hearts in these vnhap­pie dayes of securitie and forme) worldly matters, Talke of others, or some more remarkeable accidents and af­faires abroad, speculatiue curiosities, some ceremoniall vn­seasonable controuersies, or other such like impertinencies in one kinde or other, take vp and ingrosse, euen from Gods children, too much of many golden seasons, which might preciously serue, by their mutuall diuing with more Chri­stian edifying discourse into the great mysterie of godlinesse, and walkes of Christianitie, to nourish and increase a­mongst them much spirituall warmth, comfort, and reso­lution against all vngodly oppositions, and to build vp one another in their most holy Faith, acquaintance with temptations, experimentall knowledge, more comforta­ble walking with God, &c. To confront this common mischiefe and Mar-conference at Christian meetings, come vnto them prepared, as I aduised before; page 86, 87. But if the company bee contrary-minded, and vn-in­ured to the language of Canaan, exercise and interpose all thy wit, courage, authoritie, and eloquence, to draw them from the dunghill of rotten talke; and by a wise plausible diuersion, and modestly ouer-ruling transition, carry the cur­rent of their present discourse, all thou canst, towards some Heauenly good, and spirituall end. 1. To which end, ob­serue, and apprehend all opportunities and occurrences, which may minister matter of digression into diuine talke; and acquaint thy selfe with the Arte of abstracting sacred instructions from the booke of the Creatures and businesses in hand. It was the practise of our blessed Sauiour: Vpon mention of bread, Matth. 16. hee prest vpon his Disciples, a disswasion from the Leauen of the Pharises: when he ob­serued, Iohn 6. a number of people to throng about him for more miraculous bread, hee digressed into a most hea­uenly discourse of the food of life. Vpon occasion of drinke being denied him by the Samaritane woman, Iohn 4. hee forgetting his wearinesse, hunger and thirst, labours to al­lure [Page 148] her to the well head of euerlasting happinesse. 2. Haue euer in a readinesse some common heads, of more stirring and quickening motiues to minde heauenly things: as the cursed condition of our naturall state, the incomparable sweetnesse of Christian wayes, the vanity and vexations of all earthly things, the vncertainty and miseries of this short life, the euerlastingnesse of our second state in another world, the sudden executions of Gods fierce wrath vpon some notori­ous ones euen in this life, especially those, which are freshest in memory, and lateliest done; the terrors of death, the dread­fulnesse of that last and great Day drawing on apace, the horrors of a damned soule, &c. Mention of these things, ma­ny times will strike full cold to the heart of the most swag­gering and sensuall Belshazzar, the most raging and roa­ring companions, and driue the most confident and domi­neering worldling into his dumps. Talke then of these ter­rible things, may by Gods blessing prepare and soften sometimes the hardest hearts for some thoughts of remorse, and more heauenly impressions. 3. But aboue all, get into thine own heart an habit of heauenly-mindednesse by much exercise, entercourse, and acquaintance with God, in pow­ring out of thy soule euer and anon before him, in renuing and recouering thy peace, and comfortable accesse vnto him vpon euery fall and checke of conscience, in often con­templation and foretaste of the inexplicable sweetnesse, glo­rie, and eternitie of those Mansions aboue; in diuing into the secrets of his Kingdome by the helpe of humblenesse and godly feare; vpon the most sweet and soule-fatting dayes of humiliation, mortifying visitations of troubled and afflicted consciences, often conferences with humblest and best experienced Christians, &c. By priuate imployment of thy soule in solemne reflections vpon it selfe; fruitfully re­counting with what varietie of traines it was long detained in the state of darknesse; with what delayes and tergiuersa­tions, lets and assaults it met in its way to light; what bit­ternesse and terrors it passed thorow in the pangs of its new­birth; the tentations incident to its infancie in grace, pro­gresse [Page 149] and growth in seuerall graces, and the whole body of Christianitie; relapses, desertions, their discoueries, recoue­ries, with all the meanes and circumstances: In a word, by a punctuall obseruing how God deales with it euery day. Be, I say, thus blessedly busied at home in thine owne heart, and thou shalt finde thy selfe much more pregnant and plentifull in holy talke when thou commest abroad. Wee are most apt and readiest to powre out our selues in publike, according to our priuate prouisions, and the most predominant dis­courses and contemplations of the minde. The conferences of free and vnreserued spirits are ordinarily nothing else, but the cloathing of their ordinarie mentall conceptions, and heart-secrets with familiar formes of speech. Men for the most part, speake most and most willingly of those things they minde most. I aduise thus in this point, that thou mayst be habituated and heartened with resolution and delight, in the art and exercise of putting forward good talke; or of di­uerting and drawing towards better in case of the contrarie. Otherwise, thou shalt neuer bee able to hold out with con­stancie and courage, to crosse many times the generall mirth of the company, to put worldly-wisemen out of their ele­ment of all earthly talke, to draw worldlings, which goes most against the haire, to heare of heauenly things.

VIII. Suruey thorowly before hand with the glorious Lampe of the Word of Life and Truth; watch ouer, nar­rowly with the illightened eye of a tender conscience, and euer punctually manage, and conduct with the particular light of spirituall prudence, euery action thou vndertakest, or that shall at any time passe thorow thy hand; of what kinde soeuer it be, whether naturall, recreatiue, ciuill, of mercy, Religion, &c.

To which particulars, before I descend, let me commend vnto thee, and premise this Principle concerning actions in generall.

Euery truly commendable and comfortable action, con­sists of an absolute integritie of all concurrents and requi­sites. Or thus: That which is good and lawfull, must be en­tire. [Page 150] I meane it in that sence, as our Diuines speake of sancti­fication, Bonum non ex­istit nisi ex integrâ causâ: malum ex quolibe [...] vitio. Non est actio bo­na simpliciter, nisi omnes bonitates concurrant: quia quilibet singularis defectus causat malum: bonum autem causatur ex integrâ causâ. To doe a good worke, the concur­rence of all circum­stances is necessary: but the want of one onely▪ [...] sufficient for an ill. Thus the Schoolemen, though a rotten generation of mongrell Di­uines, yet now and then let a truth fall from their pens. Aqui. 12. q. 18. Art. 4. ad 3. Catar. Hist. of the Coun­cell of Trent. lib. 2. pag. 196. which if sauing, say they, must be perfect and entire, though not in respect of degrees, yet in respect of parts. Eue­ry part and power of body and soule must haue its part of sanctification, though no part his full perfection and all de­grees, before the dissolution of our earthly tabernacles. Pro­portionably in the present point; though some mixture of in­firmities and imperfections will cleaue vnto the face of the fairest action (an absolute and vnstained purity is incompati­ble with this vnglorified state of mortalitie;) yet notwith­standing, euery seuerall ingredient must bee attended, and tempered with its owne particular goodnesse and honestie, and seasonable conformitie to the whole; or else the whole action, howsoeuer right in other respects, is vtterly robd and disroabed of all true splendour, acceptation and grace. A lit­tle heauen sowres the whole lumpe: one noxious hearbe brings death into the pot: The goodliest deed or dutie is quite peruerted and empoysoned, by the enormitie of any one particular requisite. We say truely in the Schooles; The conclusion euer followes the worst part: Semblably in morality, the iniquitie, defect, and exorbitancie of any one ingredient, denominates the whole action naught.

In euery one of thine actions and vndertakings, looke euer, if thou looke for comfort, that euery concurrent bee iu­stifiable, that euery ingredient be gracious, [...] bring his probatum est. For instance:

1. It must be good in its owne nature, and warranta­ble out of the Word; by which all things must be sanctified vnto thee, 1. Tim. 4. 5. as a good seruant will venture vpon nothing, but what he knowes will please his Master. Other­wise, let the person be neuer so pleasing vnto God, his inten­tion neuer so good, his heart neuer so zealous, the meanes, circumstances and end neuer so excellent, yet all is naught. Worshipping Christ in a Crucifixe is naught in its owne nature, abominable, idolatrous, condemned in Gods Law, Exod. 20. 4, &c. And therefore, bee it done with neuer so great deuotion and good meaning, with neuer so much Po­pish [Page 151] dawbing, or goodly pretence whatsoeuer, it is still cur­sed and damnable.

2. The obiect, whereabout the action is exercised, must be qualified according to the rules of Religion. Almes­deeds, and Doles of charitie, are sweet and acceptable sacrifi­ces vnto God. But amongst other cautions and considerati­ons to season them, the parties, that are to be made partakers thereof, are to bee singled out with all godly discretion. 1. The true wants of a religious Professor, should in the first place bee the principall and most moouing obiect, to draw bounty from a truely charitable heart: according to that, Galat. 5. 10. As we haue therefore opportunitie, let vs doe good vnto all men, especially vnto them who are of the houshold of faith. 2. In the next place, the lame, the blind, the sicke, the aged, the trembling hand, or any that God hath made poore. 3. Any whosoeuer in a case of true necessitie and extremitie, whatsoeuer the partie hath been before: for there not the man, as it were, but the common state of humanitie is relie­ued. But now, if for such a purpose, thou makest choise of a sturdy begger, idle [...]. rogue, canting companion, the shame and plague of this noble Kingdome; thou doest not only de­priue thy selfe of the comfort and honour of a truely charita­ble deed; but thereby incurrest a great deale of guilt, by in­couraging and nourishing idlenesse, filching, many strange vnknowne villanies, nay, euen an execrable irreligious Paga­nisme in such lewd, lazy drones, vnprofitable burdens of the earth, and intolerable caterpillers of the Common-wealth. For such (saith a worthy Diuine) as turne begging into an Art and occupation, they are by order to be compelled to worke for their maintenance, which is the best and greatest almes.

The obiect of thy speciall, intimate, and dearest loue, must bee the Christian, euen the poorest professour of Religion, not the compleate Carnalist, or most magnificent World­ling.

3. Thou must also looke vnto the matter, else all may bee mard. For instance: The matter of thy bounty and be­neficence, must bee thine owne goods got lawfully, not for­merly [Page 152] hoarded by Vsury and wrong; otherwise it will but prooue, in respect of diuine allowance, but an abo­minable sacrifice Eleemosyna cum iniquitate acquisita, abomi­nabilis est coram Deo; & accep­tum ei, quod side­liter fuerit acqui­situm. August. tom. 4. part. 2. pag. 512. De iustis labori­bus faci [...]e elee­mosynas. Non enim corrupturi estis Iudicem Christum, vt non vos audiat cum pauperibus quibus tol [...]itis. Nolite velle eleemosynas sacere, de foenore & vsuris. De verbis Dom. Ser. 35. Sed ait mihi rap­tor rerum aliena­tum,—Agapem facio, inclusis in carcere victum mitto, nudos ve­stio, peregrin [...]s suscipio. Dare te putas: tollere noli, & dedisti. Cui dederis, gaudet, cui abst [...]leris, plo­rat. Quem duo­rum istorum ex­a [...]diturus est De­u [...] Dieis ei cui dederit, gratias age, quia ac. e­p [...] sed alius [...]bi ex aliâ parte di [...]t, Ego ge [...]o, cui abstu­listi; & pe [...]è to­tum tul [...]sti, & exi­guum i [...]i dedisti. S▪ totum, quod [...] ▪ egen [...]bus▪ ed [...], nec talia opera diligit Deus. Lib. 50. Hom. Hom. 7. Bonus vsus non iustificat ininstè [...].: for many times, that which is highly estee­med amongst men, is abomination in the sight of God, Luke 16. 15.

3. The person must bee pleasing; the actor accep­table vnto God: Otherwise, his best and most bountifull deeds, are at the best but beautifull abominations; Seruices most sacred in their owne nature, as Prayer, hearing the Word, receiuing the Sacrament, &c. are from him, and the altar of his vnsanctified heart, but as the offering of Swines blood. If thou be not iustified by faith, and accepted through Christ, all thy actions, naturall, ciuill, recreatiue, religious; whatsoeuer is within thee, or without thee, the vse of the creatures; all thy courses, wayes, and passages, are turned in­to sinnes and pollutions vnto thee, enlarge and aggrauate thy woe and damnation: Euen the sacrifice and whole way of the wicked, is an abomination to the Lord, Prou. 15. 8, 9. The Pharise, Luk. 18. was not a button better for all his prayers, fastings, &c. nay, by accident more accursed; I meane, in respect of any gracious entertainment with God, who was not pleased with Him, in Him, in whom Hee is well pleased.

4. The heart must be sincere, else euen the noblest du­ties of Religion are nothing. Matth. [...]0 7, 8. Iudas gaue his name to Christ, preached, and wrought miracles; and yet all the while was a desperate hypocrite, a very incarnate deuill; because his heart was rotten, drencht in the gall of bitternesse, and snared in the bond of iniquitie. The Israelites humiliation seeking God, returning, and inquiring earely after him: bespeaking him with all termes of dearenesse and dependance; our Rocke, our high God, our Redeemer; was all but temporarie and vnsound, because their heart was not vpright. When hee slew them, then they sought him: and they returned, and inquired dearly after God. And they remembred, that God was their Rocke: and the [Page 153] high God, their Redeemer. Neuerthelesse, they did flatter him with their mouth: and they lyed vnto him with their tongues. For their heart was not right with him, Psal. 78. 34, 35, 36, 37.

5. The meanes must be good. Otherwise, be the end neuer so excellent; let there bee neuer so exact and absolute concurrence of all other causes; yet the glory and comfort of the action is quite darkened, and desperately empoisoned to the man, that willingly, and against the cry of an illight­ned conscience, imployes and puts his hand to any wicked meanes for the atchieuement. Suppose that by a lie, thou couldest saue a mans life, his Ad sempiternam salutem nullus ducendus est opi­tulante menda­cio. August. de mendacio ad Con­sent. cap. 19. soule, the soules of all the men vpon earth; nay, winne thereby vnto God as much glory, as accrewes vnto him by all his creatures; yet for all this, on thy part all were Sed ca quae constat esse pec­cata, nullo bonae causae obtentu, nullo quasi bono fine, nullâ velut bona intentione facienda sunt. Contra mendacium ad consent. cap. 7. naught. For it is a sacred Principle, sealed vn­to by Truth it selfe; We must doe no ill, that good may come, Rom. 3. 8.

6. The circumstanes must bee seasonable. For in­stance: Personall and priuate prayer, is a right precious sa­crifice and seruice: but let it bee seasonable for the circum­stance of place, or else it may loose its sweet-smelling sauour in the nostrils of God, and bee tainted with Cum vbique op­portunum sit ab inani gloriâ libe­rum habere pectus ac vacu­um: tamen in ora­tione praecipuè. Chrysost. hom. 19. in cap. 6. Mat. Pharisaisme. The closet, or some retired place, is fit for this exercise, which the more secret, the more sincere; not the Mat 6. 5. Synagogues, and corners of the streets, which was the Pharises vaine-glorious woont, who sought more for Ioh. 12. 43. praise of men, then pleasing of God. Meditation vpon diuine mysteries, and quickning spi­rituall points, is an excellent, and acceptable exercise, so it keep its owne turne, and be confinde to a fit time: but in the heate of the Preachers powring out his soule for vs in prayer at the Throne of Grace, it is sinfull, because vnseasonable. Calling to minde seriously some speciall passages formerly heard, or read, to presse them with more life and power vpon the conscience, is a right needfull, and religious du­tie: but so to doe at a Sermon, in singing a Psalme, or when wee ought to bend all the powers of our soules, and best attention to the present, is but one of Satans tricks in the glory of an Angell, to make vs guilty of the contempt, and [Page 154] rob vs of the comfort of the ordinance in hand.

7. The end also must bee answerable in goodnesse; and by its excellency and attractiuenesse, inspire amiablenes and allurement into all the means leading thereunto, though they should be in their owne nature painfull and vnpleasing. In all thy enterprizes and vndertakings, thou must haue in thine eye principally, that vniuersall aime of all our actions, Gods glory; other wise, let the whole affaire bee carried neuer 1. Cor. 10. 31. so fairely in the eyes of men; be cloathed with neuer so good­ly a show, and glorious outside; yet in respect of acceptation with God, or true comfort to the partie, it is no better then the cutting off a Dogs necke. Iehu did right noble and worthy 2. Kings [...]. seruice, by his resolute rooting out, and couragious cutting off that bloody and idolatrous House of Ahab: and sweet in the nostrils of GOD, was that great sacrifice of Baals Priests: he marched furiously in this holy businesse, and was very zealous to execute Gods charge in that regard exactly. And yet for all this, all these outward glorious visible confor­mities to Gods commandement, were to him, but as the kil­ling of a man; because his eye was not vpon the right end, Hos. 1. 4. Gods glory. Hee principally aimed at the secure settling of the Crowne vpon his owne head, by an vtter extinguish­ment of the Kings family. Had his aime been right, his heart had beene as well set against the golden Calues in Dan and Bethel, as his hand and sword against the idolatrous house of Baal; but it was not so, 2. King. 10. 29.

Now I come to some particulars; and

1. First, concerning recreations; which howsoeuer, they ought to be very moderate and sparing; and in that respect, me thinkes, I should rather spare my labour, and not spend many words; yet because they are not onely insatiably pur­sued and plunged into by men of this world; but also too much looked after, and lyen in, euen by some who looke to­wards Religion, I shall be somewhat the longer; and aduise, that they be not

1. Costly. To curbe and confine thine affections to a seasonable and sanctified moderation herein, consider 1. how [Page 155] the backes and bowels of many Quid si volumu [...] pecuniam no­stram ita colloca­re? Nonne sumus Domini rerum nostrarum? No [...] inferimus iniuri­am proximo, non auferimus aliena. Haec illi habent in ore. At eos opor­tuit intelligere: Magistratus esse, prouidere, vt quis­que re suâ benè vtatur. Altit [...]s prae­tereà spectandum est, Deum illis de­disse pecunias, quo habeant, vn [...] de familiam a­lant, vnde paupe­ribus consulant: non quas conijci­ant in casum, & fortunae ludibrio exponant. Pet. Mart. cap. 12. class. 2. Loc. Commu. poore members of Iesus Christ, and distressed Saints call, nay, cry euen with teares of blood for reliefe and compassion from thine abundant and ouerflowing abilities. 2. That thou must be called vpon, and accountable with seueritie, and exactnesse at that last and dreadfull Tribunall for euery farthing; how thou gotst it; and with what warrant thou keptst it; vpon what thou spentst it. 3. The iudgement of Austin, that great and renow­ned Father of the Church, who, as Diuines report (for I must confesse, I take it at other Quid ergo fiet de pecunia? Ero­gandam esse di­cunt in pauperes; vt qui perdidit, afficiatur damno: & qui lucratus est, non fruatur malè partis. Id facien­dum est, cùm ttansfertur Do­minium. Idem sensit. Augu­stinus in Epist. 45. ad Mace­don. Mart. ibid. Bishop Ba­bington quotes the same place of Austin for the same speech, vpon the eight Comm. mens word, not knowing where it is in his workes; but it is a saying worthy so excellent a man) would haue all things gotten by play, taken from the winner, and neuer restored to the looser, but giuen to the poore; that both the winner might want, what so greedily hee gaped for, and the looser not to recouer, what so foolishly he parted with. 4. The re­solution of that graue and profound Diuine of these latter times: But some say, saith At nonnulli dicunt, se non oblectari ludo, nisi pro pecuniâ ludant. Verùm eam pecuniam, rogandi sunt, in quem vsum velint in­sumi. Fortè dicent, in conuiuium. Cur non potiùs in pauperes? Ego verò dico, Multò melius, & tutius esse, ne interponatur pecunia: Etsi enim fieri potest vt tu cupiditate non tangeris, alter tamen cum quo Iudis, fortasse tangitur. Mart. loco praecitato. he, they can take no pleasure in play, except they play for money, But we are to know of them; how they would haue the money bestowed? Perhaps they will say, Vpon a common Feast. And why not rather vpon the poore? But I say, It is much better, and more safe, that no money bee laid to the stake: for although it may bee, that thou art not toucht with greedinesse of winning, yet he with whom thou playest, may bee tainted that way. Let occasions of ill be taken away, which are too many at all turnes.

II. Cruell. Bathe not thy recreations in blood: Refresh not thy tired minde with spectacles of crueltie: Consider, 1. How God himselfe out of tendernesse and pittie, would not haue his people feede vpon the flesh of Beasts with the Ego hîc vtrunque putâ [...]im includi; ne aut membrum ex­animante adhuc viuâ palpitans, aut etiam sanguis adhuc palpitans edatur, nam esum alioqui sanguinis iugulato animanti, qui iam refrixerit, hîc prohibitum non putarim, nisi ex consequenti. Merc. in v. 4. cap. 9. Ge [...] That many people did vse raw, life-blood in this sort, as Mercerus thinkes, Stories and Poets plentifully te­stifie. So that some good Diuines conceiue, that there is an allusion to such a practise, Genes. 9. 4. See Sanest. in. Acts 15. blood, lest thereby they should be flesht to crueltie, and in­ured [Page 156] to behold rufull obiects without horrour. And doest thou thinke then, hee will allow thee to feede thine eye and fancy, with their bloody torturing and tearing one another in pieces? 2. With what brutish sauagenesse thou deiectest and debasest humanitie, below the immanitie of beasts. No beast, they say, takes contentment in the hurting of any o­ther, except in the case of hunger or anger. They satisfie their appetites and rage sometimes with cruelty and blood; but their eyes and fancies neuer. 3. That men bloodily min­ded towards harmelesse beasts, discouer our naturall propen­sion to cruelty, which is further manifested, 1. by the mul­titudes many times, thirsting and thrusting after the curiosi­tie of wofull spectacles, and their impatiency to tarrie the be­holding of the lamentable executions of guiltie persons. 2. And in that they take no delight to see wild beasts play, and sportingly to make much one of another; but are well pleased to see them bloodily encounter, mangle and enter­teare each other. These seeds then, or rather weeds of cru­eltie, originally implanted in our hearts by the curse of na­ture, are too ranke and luxuriant of themselues; they need no manuring with barbarous inhumanities, and sports of blood. 4. That Rule which Diuines giue about recreations, we must not make Gods Iudgements & punishments of sinne, either vpon man or beast, the matter and obiect of them. Now, best Diuines hold, that enmitie amongst themselues, was a fruite of our rebellion against God, and more generall iudgement inflicted vpon the creature after the fall. Which miserie comming vpon them by our means, should rather break our hearts and make them bleed; then minister matter of glory­ing in our shame, & vexing those very vexations, which our impiety hath put vpon them. Alas, sinfull man, what an heart hast thou, that canst take delight in the cruell tormenting of a dumbe creature! Is it not too much for thee to behold with dry eyes that fearefull brand, which only thy sinne hath im­prest vpon it; but thou must barbarously also presse its op­pressions, and make thy selfe merry with the bleeding mise­ries of that poore harmelesse thing, which in its kinde is [Page 157] much more and farre better seruiceable to the Creator then thy selfe? Yet I deny not, but that there may bee another lawfull vse of this Antipathy, for the destroying of hurtfull, and enioying of vsefull creatures; so that it be without any taint, or aspersion of cruelty on our parts, or needlesse tor­menting of the silly beasts.

3. Ingrossers of time. Thousands there are, who plunge themselues ouer head & eares in courses of pleasure; which they call recreations, wherein they very vnworthily and wofully waste the fat and marrow, as it were, of deare and precious time, the flower of their age, the strength of their bodies; emasculate and melt the vigour of their spirits, into effeminatenesse, sensualitie, and lust; drowne the faire and goodly hopes of their education, the honour of their Families, the expectation of the Countrey, the improoue­ment of their parts, in froth and folly: As though they were placed vpon earth, as Leuiathan in the Sea, onely to take their sport and pastime Sunt profectò, qui ob hoc in hanc vitam addu­ctos se putant, vt delicijs vacent, & ventrem disrum­pant, & corpus im­pinguent: ato; sic hinc migrent ver­mibus largiorem è suâ ca [...]ne me [...] ­sam instructuri. Chrysost. Serm. con­tra Luxum & Crap. therein. Louers they are of plea­sures, Mirth-mongers, men of this world, sworne Vassals to carnall loosenesse and riotous excesse. They haue their fooles Paradise heere, and therefore in the equitie of a iust and holy proportion, must with the Rich man looke for their payment and torment hereafter. But Gods children must make conscience of meddling at any time with recreations, without true cause and a iust calling thereunto, and hold them of the same account and consequence, with sleepe and other temperate refreshings, which serue onely to quicken the minde, reuiue the body, enlarge the breath, that wee may returne with more lightsomenesse and alacritie to our worke and Callings. The season then of comfortable re­course vnto these repaires and restoratiues is, when wee haue truely wearied our bodies with some honest imployment, or tired our minds in worthy and noble exercises, or both. And as we must not presse vpon them at our pleasure, and preuent true need, out of an hankering humour after sportfull vani­ties, old haunts, good-fellow meetings, conformitie to the times, or some such sensuall and inordinate attractiue: so in [Page 158] the entertainment of them, wee must receiue them, as men doe honey, with the tip of the finger, not with a full hand. By no meanes ought we to engage, and as it were, to engulfe our affections into their excesses and immoderation; not suffer them so to insinuate, as to steale away our hearts into a pleasing insensible thraldome; so creating necessities of re­creations; which is an extreme misery, and intolerable sla­uery; wherein, notwithstanding many truly vnworthy and vnnoble Gallants miserably languish, and come to nothing; prooue onely vnprofitable burthens of the earth; and in stead of a blessing, the very bane of the Countrey that bred them.

Let such considerations as these serue as so many curbes, to restraine vs from an vnseasonable intrusion vpon them: and so many keene spurres to poast vs out of them, before we be limed and entangled by them.

1. Time is short. Our life is but a span long, a bubble, a Punctum est, quod viuimus, & puncto minus. thought, a smoake, a shadow, a dreame, the very dreame of a shadow; or if you can name any thing more fading and fraile: and yet vpon this moment depends eternitie. As wee behaue our selues heere vpon earth, either in conformitie to the wayes of God, walking with him, selfe-denyall, &c. or in fashionablenesse to the world, seruing the times, and our owne turnes, &c. so shal we fare euerlastingly in another life: And either become most glorious and happie creatures, crowned with an exquisite confluence and quintessence, as it were, of sweetest vnmixed eternall pleasures; a very shadow whereof, not the largest naturall hearts of deepest vnderstan­ding men, from the Creation, to the last day, were they all v­nited into one exactest height and excellency of conceit, could possibly comprehend; nay, in this one circumstance, at the least, the Saints shall surpasse euen Angelicall felicitie; they shall behold, with incredible ioy, their owne nature, in that respect, honoured and aduanced aboue the brightest Cherub, shining for euer with infinite beauty and glorified splendour, in the sacred Person of the Sonne of God: or else fall irrecouerably into the mouth of inexplicable and reme­dilesse [Page 159] horrour, and so become the forlorne and wofull Ob­iects, vpon which shall bee exercised and executed the vn­quenchable wrath of God, and fiercest torments in hell, with extremitie and euerlastingnesse; nay, and in this point, more vnhappy than the very Deuils: For since their Apostacie, there was no meanes or possibilitie vouchsafed vnto them of recouery and returne to those euerlasting Mansions of glo­rie; But the sonnes and daughters of Adam, since their fall, haue had the very Sonne of God himselfe, with the deare and vnualuable cry of his owne hearts blood, to meditate vnto, and sollicite the Father of all compassions and mer­cy, for restitution into fauour and plantation into the Angels roome. And therefore as this thought, Oh what vnhappy and accursed creatures were we, who being crowned with the matchlesse transcendency of all felicities and glory, would not hold our station and haue shined still! I say, as this thought will endlesly haunt the damned angels with vn­conceiueable byting and anguish; so, not onely an answera­ble selfe-fretting torture from this conceit; Alas, that wee kept not Paradise! will rent and teare the wofull hearts of the wicked in hell: but also a further sting of that neuer-dy­ing Worme, not incident to the Apostate angels, will ex­tremely enrage them with restlesse gnawings of conscience and gnashing of teeth; when out of the horrour of their hi­deous wofull yellings, they shall cry out against themselues; What wretches? What beasts? What madded Deuils were we! who when the glorious Blood of Christ Iesus was so mercifully tendered vnto vs in the Ministery of the Word, all our life long, we turned our backes against such blessed and bleeding imbracements; and cruelly cut the throates of our owne poore soules, by impenitent continuance in sinne: so loosing for a few bitter-sweet pleasures in this vale of teares, for an inch of time, fulnesse of ioy at Gods right hand, tho­row all eternitie.

2. Time is precious. If all this great massie bodie of the whole earth, whereupon we tread, were turned into a lumpe of gold, it were not able to purchase one minute of time. [Page 160] And were there no other circumstance to set an impression of high valuation vpon it, yet this very one doth much en­noble it; That all these faire and shining bodies aboue our heads, and principally the Prince of all the lights of heauen, that glorious and mighty Giant, the prime and crowne of all corporall creatures, doe tire & waste, as it were, their celesti­all vigours, with the incredible swiftnesse of endlesse reuolu­tions, to beget and giue vs time; I say, vs, who for the sinne of euery moment in it, deserue eternity of punishment. But that our hearts may bee more sensibly wrought vpon, and more effectually affected with the dearenesse and precious­nesse of it; let vs suppose that the Lord, by diuine and ex­traordinarie dispensation, should giue leaue to a damned soule to come into this life againe, and would vouchsafe him but one houre of a new triall, as it were, and a second time of gracious visitation: Oh how highly would hee prize, how eagerly would hee apprehend, with what infinite watchful­nesse, endeauour, and diligence, would hee improoue that little short golden season? And if therein he might haue but the happinesse to heare a Sermon; Oh with what affectio­nate inflamed attention would hee listen vnto the Word of Life! how would his heart breake and bleed within him, and fall asunder in his brest, like drops of water, to heare Gods iust wrath and holy indignation thundred out and threatned against sinne! With what insatiable grasping and deare imbracement would he labour to lay hold vpon Christ Iesus and his gracious promises? In a word, he would think, that in demonstration of thankefulnesse for Gods fauour, might hee be so happy as to haue it, the spending of euery moment of all that great body of time, which lies betweene the Creation and the worlds end, if hee might liue so long, in as holy, pure, strict, precise, heauenly manner, as euer did the most mortified Martyr vpon earth, were farre too little. Shall we then triflingly passe and play away the time that is so precious? And in my supposition, the damned soule should bee sure of an houre: But none of vs can possibly purchase securitie for very one moment, after I haue spoken [Page 161] this word. The time present is our onely time; wee haue no more power and command ouer the time to come, then ouer the time past. Euen the next minute thou mayest be cut off by the stroake of death from all further time of repentance, acceptation, and grace for euer. Nay, yet further, were it possible that any vncomfortable passion were incident to a glorified Saint in heauen, he would be sorry and transported with extreme anger and indignation against himselfe; That hee was not a more greedy ingrosser, as it were, and im­proouer of time, for doing excellently vpon earth; and that euery houre after his cōuersion was not crowned with some rarer and more remarkable exploit; with some more speci­all and noble seruice, for the glorifying of that most boun­tifull, and euer-blessed God, who hath now honoured him with such vnspeakeable glory, and that Crowne of ioyes, so infinitely transcendent to the vtmost expectation of the most enlarged heart. Howsoeuer therefore men of this world, for the most part, except they be continually exercised in variety of pleasing imployments, and still entertained with fresh successions of new pleasures, are sore troubled with time, and tediously perplext how to passe it; which is the reason that they deuise so many passe-times; with much sollicitous and sensuall forecast, plot and proiect to themselues afore­hand, many and many a merry meeting, idle visitations, fea­stings, mutuall entertainments of meere complement and vanitie, iouiall reuellings, as they call them, &c. that they chaine together, as it were, by the Art of Epicurisme and with linkes of liberty, continued occasions of company kee­ping, and good-fellow meetings, from the one end of the weeke to the other: (For solitarinesse and selfe-conuersing, is a very torturing racke, and the tide-time of melancholy, to the waking consciences of gracelesse and guilty men.) Though, I say, this bee the custome and carriage of Satans Reuellers; yet all Christians ought to haue time in deare and high esteeme, in euery moment whereof should they lay downe ten thousand liues for His sake that pardons their sinnes; and also doe him all the glorious seruice of all, both [Page 162] the militant and Triumphant Saints, it were infinitely too little for his loue. Wherefore no marueile though well-ad­uised and watchfull, they feele themselues rather pincht with want, then prest with plenty of her golden offers and oppor­tunities to doe good, and bee euer addrest to entertaine and welcome euery houre with speciall attendance, as a gracious Indulgence of his patient loue, and long-suffering, and suf­fering them to doe him yet more honour, (for which cause alone they long to liue) before they goe downe into the pit and be seene no more. And they should be so farre from be­ing afraid of solitarinesse, as to hold their time alone, the only time for sweetest contemplations, heauenly commerce, nee­rer conuersing and communion with God.

3. We that are earthly Angels by the noblenesse of Cre­ation, though by voluntarie degeneration incarnate deuils, were put into, and planted within the compasse and comforts of this great and curious Frame round about vs, the goodly Workmanship of Gods owne Almightie hand, wherein we haue the Sunne to serue vs; and wee of this Kingdome by matchlesse and incomparable fauour, the heauenly and hea­ling beames of the Sunne of righteousnesse, to shine vpon vs through his glorious Gospel, I say, we were placed in this world, not to serue our owne turnes, to please our owne hearts, to follow our own wayes, to eate, drinke, and sleepe; to temporize, reuell, or roote in the earth; to play the Epi­cures, Libertines, Machiauelians; to climbe into high roomes, by all meanes lawfull and vnlawfull; by briberie, si­monie, flatterie, base insinuations, following the times; or some fouler meanes, and thereto domineere and tyrannize: In a word, to serue the deuill for a few and euill dayes, to die, and so to be damned. No, no, a nobler taske and more excel­lent end is appointed and apportioned for the Prince and principallest of all earthly creatures. Our being vpon earth this little inch of time, is for businesse of another nature, and for a farre more important affaire, and of dearest conse­quence; euen with humblenesse and truth to know & obey our God, to serue our brethren in loue, and to saue our owne [Page 163] poore soules in the Day of Christ. This is that One necessarie thing, in respect of which, all other things, though otherwise honest and excellent, are but respectiuely necessarie, and so farre as they further, and are warrantably and comfortably subordinate and contributary to this end: Nay, to this the exquisite Quintescence and concurrence of all other, the dearest and most desireable things vnder the Sunne, are to be accounted but drosse and dung. And yet for all this, many of vs, while wee yet abode in the darknesse and damnation of our naturall state, spent many yeeres, some twenty, some thir­tie, some perhaps fortie, wholly vpon hell, in base and vn­blessed courses, quite crosse to the end of our Creation. All that time (a misery to be lamented euen with teares of blood) was vtterly cast away vpon the kingdome of darkenesse, fearefully lost vpon our owne lusts, sinfull fashions, and pride of life; slauishly and wofully wasted in the deuils seruice. Nay, all that while, abominable and beastly wretches that wee were, wee set our selues with sensuall rage, against the very face of heauen, lay in actuall high Treason, and bore Armes in open Rebellion against that dreadfull Maiestie, which might most iustly euery moment of that wofull time haue arrested vs with death, arraigned vs at the Barre of his Iustice, and throwne vs down into hell. What manner of per­sons then I pray you ought wee to be, in the short remain­der of those few and euill dayes which are behind? Euen to imploy and improoue the vtmost possibilitie of all our natu­rall acquired and gracious parts, our credit, calling, outward state, all our power, means, occasions, aduantages, to win and worke out glory vnto God, enlargement of Christs King­dome, confusion to the deuils dominion, conuersion of o­thers, comfort vnto our owne poore soules against our en­ding houre. A fellow that hath loytered a great part of the day in his iourney, or businesse, and yet must needes reach home and finish his taske, will toile and sweat at it towards night, double his paines, and put all his strength vnto it: so we hauing not only been slacke in our businesse about Gods seruice, and slow in the way to heauen, but euen for many [Page 164] yeeres, perhaps, runne in a quite contrary course, and done the deuils worke, must now towards the night of our natu­rall life, and the conclusion of the short span thereof, spare no paines, double our diligence, presse hard to the Price of the high calling, quit our selues like men, and be strong, with an ho­ly violence lay hold vpon the Kingdome of heauen, with all zeale, courage, and resolution, labour to redeeme the time past, for the dayes are euill; and our particular doome for e­ternitie of ioyes, or woes; pleasures or paines, drawes on a­pace, and is euen at the doore.

And as consideration of former time cursedly misspent; so a fore-conceit also of dreadfull times to come, may iustly cause vs to make much of, and husband well euery moment wee haue presently in our hands; for treasuring vp an hea­uenly hoard of grace, comfort, patience, and courage, a­gainst the euill day. Though the times, as yet, bee faire and calme, happy and Halcyonian; and the Candle of God shines still vpon this Kingdome, with extraordinary prosperitie and peace; there is no carrying into captiuitie, or crying in our streets, but euery man is quietly reposed vnder his owne Vine; and there refresheth himselfe with the riches and comforts of a good and pleasant land; yet as sure as the night followes the day, a change will come. If the glorious and Triumphant times of the daughter of Ierusalem, that men called, The perfection of beauty, The ioy of the whole earth, [...]sai. 22. 5. The glory of all lands, were turned into a day of trouble, and of treading downe, and of perplexitie, by the Lord God of hosts, in the valley of vision, breaking downe the walles, and crying to the mountaines: what may wee of this Land looke for, if we still turne the grace of God into wantonnesse; but at length to bee turned out of our houses of peace, as the vnthankful­lest and vnworthiest people that euer the Sunne of Heauen saw, or the Sunne of Christs glorious Gospell did shine vp­on so faire and so long? But howsoeuer the Kingdome fare, and God deale with vs in publike: (Onely let me tell you by the way, that in the meane time wee stand by a miracle of Gods mercy, and a prop of his extraordinarie patience) yet [Page 165] euery one of our particular day and doome cannot bee farre off. As yet, perhaps, the Almighty is with vs, his prouidence protects our habitations, no remarkable affliction hath taken hold vpon vs; so that there is no mourning, or spectacles of miseries in our families; no crying, O my father Abraham, and O my sonne Isaac; O my sonne Absalom, my sonne, my sonne, Absalom; O Absalom, my sonne, my sonne! And these houses of flesh, it may be, wherein wee dwell for a few and euill dayes, are as yet in reasonable good repaire; and it is euery way with vs, as it was with Iob in the dayes of his youth, when he washed his steps with butter, and the rockes powred him out riuers of oyle; yet wee may build vpon it, as a Principle which neuer failed sinfull mortalitie, that dayes of danger and distresse will haue their turne and time also. Sorrow and sicknesse, perplexitie and feare, temptation, di­sertion, trouble of conscience, the destroying Sword, a fierie triall, striuing vnto blood; Marian times of most abhorred memory, or some dreadfull visitation in one kinde or other, may seize vpon vs, we know not how soone. But howsoeuer we escape in the meane time, sure I am, these fraile bodies of ours, after a short while, will fall in funder, and moulder a­way into rottennesse and dust; and our naked soules must stand at the iust Tribunall of the euerliuing God, countable with exactnesse and truth, for all things done in the bodie. Farre bee it from vs then, and euery one, that at that last and great Day would not cry to this Rocke and that Mountaine to couer him, like sonnes and daughters of confusion, to trifle away time in this heate of our spirituall haruest; but rather with doubled and extraordinarie resolution, let vs gird vp the loynes of our mindes, and with all fruitfulnesse and power, improoue euery houre of this faire Day of our gracious visitation; to treasure vp peace to our poore soules against the stormy winter night of death, towards which euery winde driues vs, and both sleeping and waking we are posting apace, though we perceiue it not.

4. Wee must bee countable for time. At the dreadfull Barre of that last Tribunall, as wee must bee exactly answer­able [Page 166] euen for wandring vaine imaginations, idle words, and euery the very least errour of our whole life; nay, for not im­proouing all our gifts, goods, and graces, to the best aduan­tage for Gods glory; for misimployment of our wit, vnder­standing, memory, affections, health, strength, courage, learning, libertie, authoritie, policie, or any other power or possibilitie which God hath put into our hands: so must wee also giue vp a strict account for the expence of euery mo­ment of time. Now tell mee at that great and generall Au­dit, whether of these two summes will sound more sweetly in our eares? Item, so many dayes in Recreation, or so many dayes in Humiliation; so many houres in Prayer, or so many houres in playing at Cards; so many weekes in Iouiall re­uellings and merry meetings, or so many weekes in watch­ing ouer our wayes, and walking with God, &c. A serious fore-conceit of the vnconceiueable comfort of the one; and how cold the other will strike vnto our hearts, might make vs easily grow into blessed Bradfords care and practise this way, of whom it is reported, That he counted that houre not well spent, wherein he did not some good; either with his pen, study, or in exhorting others, &c. and not to rush vpon recreations vnseasonably, without necessity and warrantable calling.

5. The holiest hearts of the most worthy Saints are wofully haunted with too many distractions and violent intrusion of idle, vaine, and impertinent thoughts, euen in holy duties, religious exercises, and solemne vse of the ordinances: which without extraordinarie watchfulnesse, and wrastling on their parts, would vtterly bereaue and robbe them of all the sweetnesse, power and profit of those blessed meanes, and by little and little quite transforme them into forme and perfunctorinesse. If in the best then and heauenliest businesses, the vanity of our owne mindes, and malice of the Deuill presse vpon vs with such im­portunitie and restlesse assaults; with what furious and im­petuous incursions and vastations of conscience are they like to oppresse vs in our idle houres, ill spent time, and [Page 167] pursuit of pleasures? Consideration whereof, me thinkes, should cause Christians, who alone are truely sensible of the interruption and discontinuance of their sweet com­munion and societie with Christ, and smart many times for the estrangement of their thoughts and affections from God: onely to haue recourse to recreations in case of true neede; for necessitie, I say, and seasonably, euen as they vse physicke; so may they expect Gods gracious protecti­on from the hurtfull preuailing of those sensuall distempers and licentious ranging of their thoughts, which are wont to enrage and empoyson the mindes and affections of carnall men, all the while: and to make account so often as they are haled by the cunning ensnarement of old com­panions, the tyrannie of former custome, or vnmortifi­ed yeeldingnesse of their owne deceitfull hearts, to immo­deration and excesse in this kinde; so often to expose their hearts by Gods iust permission, as a prey to temptation and vanitie. Whereby they may bee in continuall danger, either by little and little to bee drawne backe and drowned againe in the froth and fooleries of their disauowed pleasures, which were an horrible thing; or else at least, to bring vpon them­selues, from time to time, as they transgresse in this kinde, much vnnecessarie discomfort and dissettlednesse in their Christian course, dis-rellish in Religious exercises, deadnesse of heart, disacquaintance with heauenly comforts, losse of that dearest Thing, and earthly Paradise, peace of Conscience, which perhaps they shall hardly with much adoe recouer a long time after. Praesen [...] tempus non effundendi gaudii, sed luctus est, tribulatio­num, & lamentati­onum. Tu verò leuiter vrbanis facetijs iocularis?—Diabolus dentibus stridet, ac fremit, ignem spirat aduersus salutem tuam; & tu sedes, facetias effundens?—Ludimus dilecti? Vis discere Sanctorum con­uersationem? Audi Paulum dicentem: Per triennium, inquit, nocte & di [...] non destiti cum lacrymis admon [...]e vnumquemque vestrum—Audi etiam quid & Corinthijs dicat: Ex mal [...]â tribu [...]atione, inquit, & anxietate cordis scripsi vobis per multas lacrymas. Et iterum: Quis infirmatur, & ego non infirmor? Quis offenditur, & ego non vror? Quin audi quid & alibi dicat: Nam & nos, inquit, qui sumus in hoc Tabernaculo, ge [...]imus, & per singulos dies, vt ita dicam, ex hoc mundo migrare cupiente Apostolo, Tu rides, & Iudis? Belli tem­pus est, pugnae, vigiliarum, custodiae, armaturae & aciei:—Et tu quae tripudiantium sunt, vsurpas? Non vides bella gerentium facies, quomodò sint tristes, contractae, supercilijs terribiles, & horrore plenae? Vid [...]n aciem oculorum austeram, cor excitatum, saliens & palpirans? &c. Chrysost. in cap. 5. ad Eph. Serm. 17.

6. Sixthly, consider Chrysostomes precisenesse against wa­sting time this way. The present time, saith he, is not for mel­ting [Page 168] into [...]; but for lamentation and mourning. And yet doest thou vainely mis-spend it in merry conceits? The Deuill gnasheth the teeth, roares, and foames, and flashes out fire against thy sal­uation; and doest thou sit still and Iouially iest it out? Doe wee play and sport our selues, Beloued? Wilt thou learne the conuersa­tion of the Saints? Heare what Paul saies, Act. 20. 31. By the space of three yeeres I ceased not to warne euery one night and day with teares. 2. Cor. 2. 4. Out of much affliction and anguish of heart, I wrote vnto you with many teares. 2. Cor. 11. 29. Who is weake, and I am not weake? Who is offended, and I burne not? 2. Cor. 5. 4. For we that are in this Tabernacle, doe groane being burdened. And the Apostle desiring, that I may so speake, euery day to depart this life; Doest thou laugh and play? Our time here is a time of warre, of fight, of watch and ward, of har­nessing, of standing in the face and fury of the enemy; and doest thou demeane thy selfe like a dauncer? Doest thou not see the faces of Souldiers in the fight; how sad they are, how contracted, how terrible with frownes, how full of horrour? Doest thou not behold the austore piercing intention of their eyes, an extraordina­rie excitation of heart, leaping and panting in their brests? &c. His meaning imports thus much: Doth an ordinarie Soul­dier in the field against a mortal man & earthly enemy, recol­lect and vnite all the spirits and powers of body and soule with all efficacie, and earnestnesse, for the encounter: And shall a Christian Souldier that wrastles not against flesh and blood, but against Principalities, against Powers, against the rulers of the darknesse of this world, against spirituall wick­ednesses in high places; who is euery moment furiously as­saulted and hunted euen like a Partridge in the Mountaines, by the deuils open rage, the ambushment of the World, and the endlesse treacheries of his owne false heart, trifle away his time, and turne aside to toyes?

4. No incrochers vpon heauenly comforts; no dimi­nishers of our delight in God; no deuourers of spirituall ioy. For this is a very deare and diuine thing, to bee prized and preserued as a sweet and celestiall Iewell, far more worth then heauen and earth; which the world can neither giue, [Page 169] nor take from vs; neither must any stranger meddle with it. Wee may take an estimate of its excellency, by casting our eyes vpon

1. The intolerable bitternesse of the contrary; I meane, spirituall horrour, which, we see, sometimes by wofull expe­rience, doth enrage the guilty consciences of some forlorne wretches, with such restlesse furies, and vnutterable anguish, that at length, (extremest, I know not whether madnesse or cruelty!) they lay violent and villanous hands vpon them­selues, In which case, such an hell vpon earth is horrour of conscience, they care not a button for the sweetnesse of life, the rufull cries of their owne deare children, the heauy lookes of their yoke-fellowes, the abhorred infamy they bring vpon their owne names, families, kindred, buriall, posteritie. Oh how they spurne at with a vile, disdainefull contempt, Pleasures, Riches, Honours, Crownes, King­domes, Worlds of gold, any thing, euery thing, as misera­ble comforters! Nay it is so stinging, that they will rather venture vpon that other Hell, to which they are posting in a Coffin of blood, a thousand thousand times more horrible, then endure it any longer. If sence then of diuine indigna­tion, taking secret vengeance vpon the guilty conscience of an impenitent Rebell, puts him as it were into hellish flames aboue ground; what an heauen vpon earth is a sweet fee­ling of Gods reconciled face, and his euerlasting mercies through Christ, sealed and set on by the holy Ghost, and te­stimonie of a good conscience? And how deliciously doth an humble soule, so honoured with a foretaste and first-fruits as it were of eternall ioyes, graspe the Lord Iesus in his ordi­nances, and blisfully sunne it selfe in the loue and light of His countenance?

2. The practise of the prophane in their insatiable rest­lesse pursuite of false ioyes, and painefull pleasures, which at best are but as crackling of thornes vnder a pot, and flashes of lightning before euerlasting fire. They hunt after them euen into hell, and light a candle at the Deuill for lightso [...]nesse of heart; by haunting Ale-houses, Tauerne [...], Brothel-houses, [Page 170] Play-houses, Conuenticles of good-fellowship, sinfull and vnseasonable sports, a thousand kinds of vanities and foole­ries, which are nothing but the Deuils Wakes, and reuel­lings of Hell. And all this little poore carnall mirth, is pur­chased many times with much shame, losse, misery, beggery, rottennesse of body, discredit, damnation. At what an high rate then, and with what eagernesse and thirst is that true, sweet, vnmixed, glorious ioy springing out of the Fountaine of comfort in an honest and holy heart, to bee set and sought after?

3. The differences betweene spirituall and carnall ioy: in respect,

1. Of Lastingnesse. A spiritually merry heart is a con­tinuall feast, saith Salomon; whereas the ioy of the hypocrite is but for a moment. Iob chap. 20. 5. Carnall ioy is like light­ning, spirituall like the light of the Sunne. While the Play lasts, the sensualist laughs; but hee falls into his dumps when all is done. The Drunkard is merry, whilest hee reuels it a­mongst his pot-companions in the Ale-house; but when he comes home, there is many times wofull worke. Whilest the Gamester is at play, he is well enough pleased; but when hee hath made away all, hee is ready to make away himselfe also. A cunning and prosperous Worldling, I confesse, by Gods permission may patch together his pleasures all his life long: but at furthest, at death comes the deadly and euer­lasting dampe: whereas hee that walkes with God, is con­tented and comfortable all the day; and death is the day­breake to him of euerlasting brightnesse. Carnall ioy, I say, is like lightning, a flash and Si quid arrisisset prosperum, taede­bat apprehende­re, quia penè priùs, quàm tene­retur, auolabat. August. away; Del [...]ctatio oc­cidit, & praeterijt, vulner [...]uit, & transijt, miserum fecit, & abijt, in­foelicem reddidit, & reliquit. Au­gust. Serm. 3▪ d [...] tempore. leaues the minde in more extreme and deeper darknesse; blasts the heart and af­fections with all spirituall deadnesse and desolations, with many boyling distempers, much raging wild-fire, and vn­quenchable thirst after sensualitie, earthlinesse and Epicu­risme; and first or last, it is euer certainly followed with ren­ting and roaring of the spirit, spirituall terrours, thunders, darknesse and damnation. But godly ioy is like the light of the Sunne, which though it may for a time bee ouercast with [Page 171] clouds of temptations, mists of troubles, and persecutions, darknesse of melancholy; yet it ordinarily breakes out againe with more sweetnesse and splendour, when the storme is ouer: but howsoeuer, it hath euer the Sunne of righteousnesse, and Fountaine of all comfort, so resident and rooted in the heart, that not all the darknesse and gates of Hell shall euer be able to displant or distaine it, no more then a mortall man can pull the Sunne out of his Sphere, or put out his glorious eye.

2. Of puritie. The edge and rellish of carnall ioy, is euer much rebated and imbittered with many sowre sauces, and enuenomed mixtures; impatiencie of delay, difficulty and danger in attainment, vnanswerablenesse to fore-conceits and expectation, many secret terrours, fretting iealousies, discontented indignations against their discontinuance and vanishing, &c. And besides, those three ensuing indiuiduall stings, which to an illightned conscience as inseparably and sensibly dogge them at the heeles, as a shadow the body in the Sun-shine; cut the very throat, and burst the heart of all worldly pleasures. 1. One of them is, as it were, naturall, im­mediately attending all earthly mirth; more melancholy and heauy-heartednesse afterward. For as the Riuers of sweete water runne their course to die in the salt sea; so the hony of all earthly pleasure, euer endeth in the gall of griefe. Voluptuousnesse euen in her dearest minions, ordinarily expires with anguish and anger that it is gone. The tran­sitorie flashes of sensuall delight, are like the light of a can­dle, which leaue at the cloze a noisome vexing snuffe be­hinde. Extrema ga [...]dij luctus occupat. And that sweetenesse which sensualists swallow downe so greedily, turnes to grauell in their guts, and at fare­well fills their spirit with the returne of a more heauy melan­cholicke humour, then before the receite. 2. The other I call a temporarie sting: for all the wayes of worldly Cùm c [...]peris te aliquid temporale delectare ad peccatum—Noli te credere tali delectationi; maiores dolores habebis, quàm suauitates. Au­gust. in Psal. 136. pleasure are strowed also with needles and nettles, that I may so speak, which euer and anon pricke and sting her darlings, as they plucke her fading flowres. So that at best they are but like Beares robbing a Waspes nest, who rauenously rifle the [Page 172] combes, and with much adoe sucke out a little hony, but in the meane time, are soundly stung and swolne about head for their painefull pleasure. In their seuerall walkes of a fooles paradise, they hunt both vnreasonably and vnseasona­bly after transitorie delights; but they are euen pained, and payed home with a witnesse in the very pursuite. For in­stance: The couetous man accounts worldly wealth, and an [...]oard of gold, his heauen vpon earth; but in heaping it toge­ther, his heart is wofully rent and torne asunder with carking, thoughtfulnesse, restlesse rooting in the earth, anxious and endlesse casting about and forecasting: In a word; with much care in gathering, more feare in keeping, and most griefe in parting from it. So that for feeding his greedy eye vpon a little vanishing heape of yellow earth, his heart is con­tinually haunted with such vexing Harpies, I meane, wasting cares and false feares, that dry vp euen his vitall moisture, and cut his very heart-strings in Plus egent, quan­tò plus habent, desiderijs vastan­tur, cupiditatibus dissipantur, timo­ [...]ibus cruciantur, tristitiâ contabes­cunt. August. in Psal. 29. pieces. Good-fellow meetings and Ale-house reuellings are the drunkards delight: but all the while hee sits at it, hee is, perhaps, in a bodily feare of the Puritane-Constable: when towards night he goes grunting homewards, hee becomes a gazing and Ridiculus in foro pueris vide­tur, occasionem (que) vt ab omnibus contemnatur prae­bet. Basil. hom. in Ebri [...]t. & luxum. laughing▪ stocke to children in the streets; no sooner comes hee reeling into his own house, but he wrings fresh cries, and teares of shame and griefe from his wife and family; for the reproach, beggerie and miserie he brings vpon them. And as hee goes on in this drunken good-fellowship, and takes a pride and pleasure in powring in of strong drinke; there many times insensibly grow vpon him many loathsome diseases and deformities of body, Rheumes, Dropsies, Palsies, a fearefull face, spuing, fal­ling, and neuer rising againe; sometimes not euen out of a lit­tle gutter, that would scarce choake a child. The lasciuious wanton that wanders in the twilight, in the euening in the black and darke night, after the strange woman; besides the dart which sticks fast, and ranckles in his Liuer; meetes in the meane time with rottennesse in his bones, a consumption of his marrow, a wound, and dishonour, and reproach, that shall not bee wiped away. The boisterous aspiring Nimrod, out of a [Page 173] gluttonous desire of grasping offices and honors, scrues him­selfe vijs & modis, into some high place as his onely Paradise; and when hee is gotten vp, dances full merrily in golden fet­ters vpon his slipperie standing: but couldest thou see into his inside, thou shouldest behold his heart miserably fretting and vexing it selfe; raging with many passionate distempers, for the indignation of good men; contempt of inferiours; thwarting of competitors; enuie of compeeres; vndermi­nings of counter-factionists; iealousies of Princes, &c. How many great mens hearts haue burst with the blasting frownes of a Kings forehead? Nay, and which is a Bedlam misery vpon the ambitious man; hee is many times more grieued for an affront of some grand opposite; because hee cannot haue his will of this or that man, that stands in his way; or for the neglect of some expected complementall respect and ob­seruance, then pleased with all the other brauery and iollitie of his high roome. This is cleare in Haman, though hee was encompassed and crowned with much vndeserued and extra­ordinarie precedency and pompe; yet this one little thing, to wit, because Mordecai would not bow the knee, and doe reuerence vnto him at the Kings gate, did vtterly marre and dissweeten all the other excellencies and extraordinarinesse of the Kings fauour: See Hester, Chap. 5. Vers. 10, 11, 12, 13. And Haman told his friends and wife of the glory of his riches, &c. But all this, saith hee, doth nothing auaile me, as long as I see Mordecai the Iew sitting at the Kings gate. 3. The third is an eternall sting, which to a waking and working conscience ariseth out of a serious consideration, and sence of Gods causefull, iust and holy indignation re­uealed in his Booke against impenitents in such kindes. Whereupon it is no maruaile, though many times their hearts hating to bee reformed, and hearing their seuerall doomes denounced against them from Gods owne mouth, in that Word, by which they shall be iudged at the last Day, be full sorely smitten with inward bitter gripings, and secret guilty stings, the very hellish flashings and foretasts of that neuer-dying worme, which hereafter without timely repen­tance, [Page 174] will gnaw vpon their consciences with full rage and vnquenchable horrour world without end. The worldling therefore may iustly tremble and roare when he reades that cutting Commination, Iam. 5. 1, 2. Goe to now, ye rich men, weepe and howle for your miseries that shall come vpon you. Your riches are corrupted, and your garments moth▪ eaten: your gold and siluer is cankered, and the rust of them shall bee a witnesse against you, and shall eate your flesh as it were fire: ye haue heaped treasure together for the last dayes. The wanton, when he well weighs that flaming place, Heb. 13. 4. so full of vengeance a­gainst him: But whoremongers and adulterers God will iudge. The drunkard, when hee finds himselfe in the cursed Cata­logue of that damned crue, 1. Cor. 6. 9. Be not deceiued, neither fornicators, nor Idolaters,—nor drunkards, &c. shall inherit the Kingdome of God. The Ambitionist, when he casts his eye from the top of his vsurped honours, vpon that dreadful An non & vide­mus saepè, quòdis quem hodiè prae­cedunt lictores, & stipant satellites, eras in carcerem conijcitur, & cum malèfactoribus versatur▪ Quid hac vanâ & inani gloriâ fallacius▪ Quòd si in hac vitâ praesenti vi­cissitudinem hanc euadit, omninò mors veniens soe­licitatem reseca­bit. Et quem ho­diè in foro magna pompa comitaba­tur, & qui in car­cerem conijcie­bat, & super thro­num resideba [...], & inflabatur, & ho­mines alios, quasi vmbras de [...]picie­bat, is subitò posteà iacebit mortuus absque spiritu, foetulentus, petitus innumeris conuitijs, & ab his, quos pridem iniuriâ affecit, & quos nullâ affecit iniuriâ: condolentibus tamen his, qui ab isto iniuriâ af­flicti fuerunt. Quid hoc miserabilius fuerit? Item collecta omnia saepenumerò inimici & hostes inter se partiuntur & distribuunt: peccata autem per quae haec coaceruata sunt, secum aufert, de quibus diligens, & accurata ratio exigetur. Chrysost, Hom. 22. in Gen. downefall, Obadiah 4. Though thou exalt thy selfe as an Ea­gle, and though thou set thy nest among the starres, thence I will bring thee downe, saith the Lord.

But now on the other side, spirituall Ioy, which springs out of the wells of saluation, and is a ray and representation, as it were, of the Sunne of Righteousnesse, and that eternall Fountaine of soundest and lasting comfort, is all sweete, pure, shining, calme, hearty, vnspeakeable, vtterly free from those fore-grumblings and reluctations of conscience; en­uenomed mixtures and slauish apprehensions; after-repen­tings, stings and melancholike dumps: though it may be assaulted, and something dimmed with some doubts, dis­trusts and weakenesse of degree, by reason of our vnglori­fied state of mortalitie; yet in respect of its creation, sub­stance, truth, and blissefull issue, it is a very glimpse of hea­uenly glory, a pure taste of the riuers of Life, and first fruits of euerlasting ioyes. Thus the blessing of the Lord maketh [Page 175] the heart spiritually merry with incomparable sweetnesse, and he addeth no sorrow with it.

3. Of dignitie and diuine temper. Carnall ioyes haue for their foundation the fading arme of flesh, and the fashion of this world, fraile and fleeting as themselues: earthly power and policie for their prop and support: For their Obiect, the Garbage of the earth, Gold and Siluer, foode for swinish worldlings; noble captiuities, guilded fetters, I meane, vn­deserued dignities, honours, offices, greatnesse, and high roomes, the onely ayme of ambitious Shebnaes; the filth and froth of brutish pleasures, fewell for Sodomiticall flames, and such like trash, pelfe, and vanity: For their companions, feares, iealousies, guilty gripings: The sences for their seate: Time for their limit: for their end, endlesse griefe and hor­rour of heart: For all earthly pleasure determines in heaui­nesse, as the Sunne sets in darknesse.

But now on the other side; spirituall Ioy is the blessed Spirits sweet and louely Babe, grounded vpon the sure Co­uenant of euerlasting Loue, Mercie, and Peace in Iesus Christ: The matter of it, is the light Quid enim iu­cundius, quàm Dei Patris, & Domini reconciliatio, quàm veritatis reuelatio, quàm errorū recognitio, quàm tantorum [...]etrò criminum venia▪ quae maior voluptas quàm fastidium ipsius voluptatis, quàm seculi totius con­temptus, quàm vera libertas, quā conscientia inte­gra, quàm vita sufficiens, quàm mortis timor nul­lus? quòd calcas deos Nationum, quòd daemonia expellis, quòd medicinas facis, quòd reuelationes petis, quòd Deo viuis▪ Hae voluptates sanctae per­petuae, &c. Tertull. lib. de spectat. cap. 29. Sospitate Dominus moerentes erigit: quia Electorum me [...]s non de praesentis vitae insania, sed de certitudine aeternae salutis hilarescit. Gregor. in cap. 5. Ioh. cap. 11. of Gods countenance, the Garments of saluation, the precious Robe of Christs righteousnesse, interest in his dearest Blood, and all the rich purchases of his Passion; looking vpon our names in heauen through the glasse of sanctification, Gods holy Image renu­ed vpon our soules, and the illustrious beames of heauenly graces shed from the Throne of Grace & shining there; eue­ry sweet promise in his blessed Booke: In a word, Iehoua, Isa. 61. 10. Habakkuk. 3. 18. Phil. 4 4. And that glorious Name proclaimed, Exod. 34. 6, 7. a well-spring of vnspeakable re­freshing to euery truely broken and bleeding heart; being well opened by a feeling and a fruitfull meditation: For mea­sure, it is immeasurable, without bound or stint, and passeth all vnderstanding, no stranger doth intermeddle with it, nei­ther can any man possibly conceiue it but he that enioyes it. [Page 176] It is, as it were, the amiable splendour and sparkle of that white Stone in the Reuelation, Chap. 2. 17. which only shines vpon heauenly hearts, with delight vnspeakable & glorious: For seate and certainty; It is engrauen by the Finger of God with an heauenly Sun-beame, as it were, shining from the face of Christ in the very center of the heart; which not all the powers of darknesse or hellish mists can finally dimme or dispell; the world neither giue nor take from vs, neither man, nor deuill, nor shadow of death euer raze or roote out. It is honoured with that supernaturall singularitie and sacred temper, that vtterly against nature & all naturall possibilitie, it extracts sweetnesse and life out of ordinary causes of de­iection and sinking. Troubles, persecutions, and reproaches, doe fortifie it, and serue as fewell to enlarge its lightsomnesse. See Act. 5. 41. & 16. 25. Acts and Monum pag. 2003. where the glorious Martyr Woodman speakes thus: When I haue been in prison, wearing otherwhile bolts, otherwhiles shackles, other­while lying on the bare ground, somtime sitting in the stocks, some­times bound with cords, that all my body hath been swolne; much like to be ouercome for the paine that hath been in my flesh; some­time faine to lye without in the woods and fields, wandring to and fro; few, I say, that durst to keepe my company, for [...]feare of the Ru­lers; sometime brought before the Iustices, Sheriffes, Lords, Doctors, and Bishops; sometime called Dogge, sometime Deuill, Heretike, Whoremonger, Traytor, Thiefe, Deceiuer, with diuers other such like: yea, and euen they that did eate of my bread, that should haue been most my friends by nature, haue betrayed me [...]: Yet for all this, I praise my Lord God, that hath separated mee from my mothers wombe; all this that hath happened to me, hath beene easie, light, and most delectable and ioyfull of any treasure that euer I possessed. For duration, It is a very glimpse of hea­uenly glory, which springing vp in a sanctified heart, out of the wells of saluation, and carried along with addition of the fresh comforts, from the Word and Sacraments, thorow a fruitfull current and course of a Christian life, is at last enter­tained into the boundlesse and bottomlesse Ocean of the endlesse ioyes of heauen.

[Page 177]4. Of vnconquerablenesse against all created [...] and assaults of earthly discomforts. An o [...]ce of sorrow [...] a whole sea of worldly mirth. The boisterousnesse and bra­uery of all carnall ioy vanisheth quite away, and expires euen as a flowre when the heate riseth that is sent vpon it, vpon the very first approach or presence of any either outward trou­ble, or inward terror. A prick of a needle, much more a pang of the Stone, or fit of the Gout, is able to depriue a man of the pleasure of the worlds Monarchy. One serious thought of death, or the sight of one finne armed with Gods anger, will put the proudest Ni [...]rod, the greediest engrosser of all earth­ly delights, into Belshazzars shiuering. But now let the Christian, whose heart is sweetly reposed vpon the Rocke of eternity, be vtterly stript of all outward comforts; let heauy accidents fall vpon him as thicke, as one waue in the necke of another; which befell blessed Iob: yet he is still where hee was; he hath made God his portion, his onely Iewell and Ioy which he hath in Heauen, or on Earth; his heart is fixed, tru­sting in the Lord; and therefore when all earthly stayes and staues of reede, shrinke in the wetting, and are shattered to nothing, he cleaues with an vnshaken and triumphant tran­quillitie of minde to his Sunne and shield, Psal. 84. 11. To his light and life▪ Ioh. 8. 12. To his strong Tower of defence, and exceeding great reward, Gen. 15. 1. heare his sweete and no­ble resolution in this case, Hab. 3. 17, 18. Although the figtree shall not blossome, neither shall fruit be in the Vines: the labour of the Oliue shall faile, and the fields shall yeeld no meate, the flocke shall be cut off from the fold, and there shall bee no herd in the stalles: yet I will reioyce in the Lord: I will ioy in the God of my saluation. While Iehoua is in Heauen, his heart is in the Ha­uen, though neuer so many stormes or tempests of the trou­blesome sea of this World beate vpon his house of clay. Rob him of all earthly refreshments and lightsomnesse of this life, and let but the light of Gods countenance shine vpon him, which no darknesse▪ nor dungeon, nor Deuill in Hell can in­tercept; and he is incomparably more merry, then the Worlds choisest Minion, Pleasures dearest fauourite, or the brauest [Page 178] Belshazzar vpon earth, in the very top and ruffe of his most iouiall reuellings, and swaggering sensuality. But it is not so with the earthly-minded man: For howsoeuer he may digest with reasonable patience, and carry well enough away, all crosses and contradictions to his other worldly comforts, while he doth yet wallow without interruption and disquiet in the sinfull pleasures of that selected way of death, vpon which the more headstrong current of his corrupt nature hath cast him; and the naturall bent of his carnall affections hath singled ou [...], and made speciall choise of, to follow and feede vpon with greatest delight; which the Fathers call pec­catum in delicij [...], a mans bosome sinne; yet cut him once short of the free and full enioyment of this his sensuall idoll, and earthly god, and you kill his heart quite, and plunge him presently into desperate distractions. For instance: The couetous man, while his heart may nessle securely vpon his golden heape, will passe by without any great wound or passion, the curses of the poore, the grumblings of his consci­ence, the comminations of the Ministry, the cry of the whole Country against his oppressions, vsury, sacrilege, and sinfull wayes of hoarding. When hee comes home, and finds his bags and bonds safe; he blesseth himselfe in his heart against —Populus me [...]ib▪ lat, at mihi plaudo, Ipse domi simul ac nummos con­templor in arcâ. all threatned iudgements, horrors, curses, confusions. Thogh Iesus Christ himselfe should preach and presse them vpon him, Luke 16. 14. with his golden wedge hee easily cuts asunder all scruples, doubts, exceptions, reasons, arguments, obiections, which any wayes oppose his couetous and cruell courses. Hee pleases and applaudes himselfe against all cen­sures, and contradictions whatsoeuer to the contrary. But let Gods angry hand in his iust iùdgement, by fire, robbery, or some secret consumption, snatch away his wealth; and he is likely enough to goe out of his wits, and in great hazard of hanging himselfe. While the ambitious man is proudly mounted, fits fast vpon the Seate of honour, and is Idolized, as it were, and adored aboue others; hee can easily enough ouerlooke with an imperious disdaine, the indignation of good men, emulation of great Ones, the reproaches of the [Page 179] multitude, and all other petty and priuate crosses: but throw him downe from his high place; turne him out of his offices and honours; and how weary is he of the World? how ir [...]e­some to himselfe? how prodigall of his life? how impatient of the company of men? While the wanton wallowes in the brutish pleasures of his abominable filth; hee beares well enough away the weakening of his bodie, the wasting of his goods, the shame of his sinne, losse of friends, staine of repu­tation: but beate him backe, and b [...]rie him from the house of the strange woman, and you breake his heart; banish him from his Minion, and hee is ready to make away himselfe. Woe, sorrow, contentions, wounds without cause, rednesse of eyes, vndoing of wife and children, houting at in the streets, will well enough downe with the d [...]unkard; while hee may domineere vpon the Ale-bench: but cut off the new wine and strong drinke from his mouth; crosse him in his swaggering course; confine him from his good-fellow mee­tings, and you take away the very life of his life. Thus euery vnregenerate man secures himselfe in some one sensuall Hold or other, wherein the crowne of his carnall ioy consists; of which bereaue him, and you shall leaue him ioylesse, heart­lesse, hopelesse, and helpelesse. But take from the true Chri­stian, if it were possible, both Heauen and Earth, and all the creatures and comforts of both; yet you cannot take away his ioy. God is the strength of his heart, and his portion for euer▪ Surely he shall neuer bee mooued: his heart is fixed and belee­ueth in the Lord.

Which sith it is so, that spirituall ioy is such an vnualuable Iewell, and carnall so cursed a vanity; let euery Christian bee exceedingly carefull, not to suffer the froth and filth of this, to staine or lessen the glory and sweetnesse of the other. But if he once perceiue any company or kind of recreation begin to steale away his heart from communion and comfort in his God; let him abandon it as a canker and cut-throate of his spirituall happinesse; and euer prize and preferre the ioy of the soule, delights of Grace▪ refreshings of the ho­ly Ghost, infinitely before all worldly pleasures, carnall [Page 180] contentments, ease, or any earthly thing.

Thus much of recreations.

II. Let me adde a word or two of visitations. For com­plementall visitations of vnsanctified great Ones, without iust occasion and a warrantable Calling; besides, sinfull ex­pence of precious time, are many times vnhappy occasions to embarke, especially yeelding natures, in some base and scan­d [...]lous businesses; and to entangle them in those wicked ser­uices, or some vncomfortable inconuenience; which after­ward in cold blood wofully wound their consciences, and perhaps much weaken their Christian reputations.

Iehosaph [...]t may serue as a remarkeable instance for this purpose. Vpon a time, hee came downe to see Ahab King of Israel, by way of Courtly visitation. And though hee was equall vnto him in the crowned Maiestie of a King, and a good man; yet traines and insinuations by Royall entertainments, and a Princely feast premised, as it appeares in the storie, hee was cunningly c [...]tcht and cast into the con­federation and societie of an vnhappy warre: whereby with a dishonourable precipitation, he plunged himselfe both into spirituall miseries, and temporall mischiefe, both hurt his conscience, and hazarded his life. For the first, 1. Hee sud­dainely and rashly promised aide vnto Ahab, whom the Lord hated, before hee knew Gods will in the point from the mouth of the Prophet. 2. When faithfull Michaiah had deliuered the truth, and acquainted them with the minde of God; he notwithstanding went on with the businesse. 3. He did not appeare on the Prophets side, and in his defence, a­gainst the imperious insolency of that false flattering Zede­chiah; or the mercilesse tyrannie of Ahab; who sent him to prison for telling him the truth. Foule aspersions vpon so fa­mous a King! For the second, by the cruell cunning of hol­low-hearted Ahab, hee exposed himselfe both to the en-ea­gred and concurrent fury of the whole Syrian Armie; (one­ly vpon a penitent eiaculation, his life was rescued miracu­lously from that extremest danger) and also to the wrath of God, for helping the vngodly, and louing them that hared [Page 181] the Lord as the Prophet told him, 2. Chron. 19. 2.

Mistake me not: I purpose not in this passage to censure or disgrace any warrantable ceremonie & solemnities of State; mutuall entercourse of noble deportment amongst Com­peeres; ciuill exchange of faire & amiable behauiour one to­wards another; any charitable offices of humanity, or Christi­an passages of courtesie and loue: but the idle, formall, flat­tering vanities, Hypocrisies, disguisements of those many needlesse, fruitlesse and endlesse salutations, complements, visitations, entertainments, affected and acted by such vaine people, who are extremely troubled how to be rid of time. A commoditie of high account with all those, who are sensible and mindfull of their last account: Euery moment whereof ought in the meane time to bee crowned with fruitfull im­prouement, by all those that truely feare God. I could wish that a gracious concurrence of goodnesse and greatnesse, true Noblenesse indeede, where God himselfe is top of the kinne, and Religion the roote; ( Nobilitas Hero­ica est eminentis quaedam notabili [...] homini proue­niens—ex su­pernaturali gra­tiâ, per quam ho­mo fit per adopti­onem filius Dei: fit Sponsa Christi: fit templum Spi­ritus Sancti. Sine qu [...] nob litates caeterae nihil sunt, nihil proficiunt. [...]bsunt [...] ali­quando. Quia quod altum est hominibus; [...]b­ominatio est apud Deum. Gerson. Tom. 4. De no [...]ili­tate. in respect whereof those other: by birth, by riches, by meere morall vertue, by va­lour, by learning, by fauour of Princes, are but shadowes and shapes of noblenesse) were honoured with all due attributi­ons, highest respect, and best obseruance. In such a case it is not vncomely for Paul, to trauaile from Arabia to Ierusalem to visit Peter, Galat. 1 18. Or the Queene of the South, from the vttermost parts of the earth, to see Salomon, 1. Kings 10. 1. But I would not haue glistering folly, guilded rotten­nesse, sacrificed vnto with so much flatterie and counterfeit crouching. For why should silken dung bee so adored, and golden damnation deified? Now the reasons why such visi­tations, as well as recreations may many times prooue snares to entangle vs in sinne, damps to dull our forwardnesse; or one way or other breede and bring vpon vs some spiritu­all miseries, are such as these:

1. Great men without grace, ordinarily make vse of all others for their owne aduantage. With an imperious policie and a kinde of Machiauelian Alchymy, they secretly and in­uisibly conuert, dispose and manage the agency, abilities, and [Page 182] seruiceablenesse of their followers, visitants, adherents and dependants, to serue their owne turnes, to feede their hu­mours, further their priuate ends of profit, pleasure, rising, re­putation, or some other choise carnall contentment and pre­dominant worldly delight. They haue their portion in this life, and their heauen here; therefore they labour to make their earthly Paradise as full of pleasures, as possibly they can. Their owne sensuall couetous and ambitious hearts are the centers, wherein the lines and leuell of all their plots, policies, and proiects doe concurre, and meete; and to which they conduct and direct the officiousnesse, pliablenesse, and seue­rall seruices of all those with whom they hold any kinde of correspondence or entercourse.

2. Such exercises of Courtly vanities, sleeuelesse errands, idle businesse, are Satans chiefest and choysest seasons for the suggestion of temptations, and too successefull discharge of his fiery darts. Hee hath ordinarily more power ouer men, and is much likelier to preuaile, when he findes them idle or ill occupied; then when they are busied with humble­nesse and sinceritie in religious duties, or the necessarie workes of a lawfull Calling. In our best and holyest imploi­ments hee is indeed most eager against vs; but at times of idlenesse and exercises of vanity, hee is commonly most suc­cessefull. In Gods businesses, the honest executions of our Calling, and seasonable Christian recreations, we may ex­pect vpon good ground, and with hopefull comfort, Gods protection, the ordinarie assistance of his blessed Spirit; harmlesnesse from the creatures; Satans restraint; some good measure of mortifying helpe against the rebellious stirrings of our owne corruptions, and such other blessings promi­sed in such cases. But if men will needs be idle or imployed in vanity, they iustly bereaue themselues of all these com­fortable protections and priuiledges. For it is iust with God, at such times that Hee should withdraw from them His owne protecting hand, restraine the gracious influences of that holy Spirit, and let loose against them with indignation, Satan, the creatures, and their owne corruptions, which is a [Page 183] very grieuous cut to a tender and waking conscience.

3. The presence and protestations, the intimations and motions of men in high place, mingled with an affected fami­liar communication of themselues, and plausible neglect of all formall solemnities & austerities of state, vpon purpose to insinuate sooner, and more suttlely; are many times very po­tent to preuaile with, and perswade especially inferiours. For they are apt when they are so assaulted: 1. To conceiue them­selues highly honoured, when those condescend and vouch­safe to intreate and be beholding, who might in other cases command, nay, and perhaps vpon a point of aduantage, and pang of displeasure, quite crush and cashier them. 2. To hold it a conuenient policy in these dayes of the raigne of iniquity and selfe-loue, when Iudgement is turned backward, and Iu­stice stands a farre off; when truth is falne in the street, and equi­tie cannot goe, as the Prophet speakes, to gratifie and demerit such mighty Ones, as may shelter and protect them from all stormes of violence, oppressions and wrong; nay and per­haps, by their countenance procure them a great deale of cre­dit and esteeme; if not obseruance and awfulnesse from those amongst whom they liue. 3. To call to mind out of too many wofull experiences, that in the frownes and angry foreheads of great men, are infolded many times many secret complots of cunning cruelty, and plausible malice: which when time serues, fall full heauy vpon the hearts and heads of inferiours, which are not in all poinis pliable to their humours. And out of such carnall considerations as these, by a rash vnaduised yeeldingnesse, they too often plunge themselues hand ouer head into vnworthy engagements, and become instruments of ill offices; the basenesse and iniquitie whereof doth after­ward in cold blood strike full cold vnto their hearts; and leaues a gash and grieuous wound in their consciences, com­forts and Christian reputations.

4. At such entertainments and tables of Great men, not friends to the truth; thou wilt be ready to vomit thy morsels, Prou. 23. 8. and shalt loose thy sweet words. Thy dainty fare may bee sawced perhaps with many bitter girds, much rotten talke, [Page 184] Surrepunt etiam fabulae freq [...]entèr de seculo ac vo­luptatibus: clau­dere aures non potes: prohibere putatur superbiae: surrepunt etiam praeter volunta­tem pocula. Am­bros. Offic. lib. 1. cap. 20. enforced healths, if not empoisoned with blasphemies, ob­scenities and horrible oathes. Thy musicke wilbe merry lies, fained iests, scofs & scurrilities, against Gods best seruants, and the Kings best subiects; commonly calumniated as pestilent fellowes. For so the Church complaines, Lam. 3. 63. I am their musicke. Few feasts, where the founder is not Gods friend; but after his good-fellow guests bee well heated with variety of dishes, and strong drinke; as their faces In their faces be sometimes seene the expresse tokens of this intemper ancy. Hom. against gluttoni [...] and drunkennesse. are inflamed with fiery reflections one from another, so their hearts will be en­raged [...]. Acts 24. 5. with mutuall infection of furious malice, to belch out most prodigious dunghill villanous lies hammered by the very foulest Fiend in the darkest nooke of hell, against those that are true of heart: Lord, thou knowest! The complemen­tall formes and flourishes of thy welcome, may prooue as a pitfall to plunge thee into some dishonourable imployment, or one way or other to betray thee to an vncomfortable en­tanglement of thy conscience. So that if thy generous spirit will nobly rise against such froth and folly, ribaldry and rai­ling, the vnworthy degenerations of these worst times; if it bee sensible of Gods dishonour, the disgrace of the Saints, and thine owne danger; thou canst not choose but be wea­rie of such good cheere. Nay, besides the resolution of thy iudgement, that in such a case thou wouldest farre rather haue stayed at home with a dinner of greene hearbs, then to haue thine eares so grated, and heart grieued all the while at a great table; euen in nature thou shalt fare worse. For thy iust indignation, discontentment and sadnesse vpon such ground, will naturally contract thine heart, thicken thy blood, chill thy spirits; that naturall heare will faint and faile in the ordinary current and course of concoction. No mar­uaile then though thou be readier to vomit thy morsels, then to reioyce in those high entertainments or variety of messes, which are dissweetened with such distastfull and bitter mix­tures. And thou shalt loose thy sweet words: both of humanity, and Christianity. For the first; out of the ingenuous simpli­citie and honesty of thy heart, thou wilt returne reall, sin­cere, affectionate demonstrations of thankfulnesse, for meere [Page 185] dissembled formall ceremonies of entertainment and wel­come. For the other; thou shalt be so farre from finding a free and comfortable vent and entertainment to any good talke; that if thou meddle that way, thou marrest all the mirth. Mention of heauenly things, our last account, the life to come, iudgements against sinne, priuiledges of the Saints, happi­nesse of the holy Ones, &c. which might sweetly season, and as it were, sanctifie their meeting, and those good creatures of God they so plentifully enioy; would presently cast all the company into dumps of melancholy. The Word of God, writ vpon the wall in the very height and ruffe of their greatest iollitie and reuelling, did make the heart, ioynts and knees of that mighty King Belshazzer to tremble, as the leaues of the forrest when they are shaken with the winde. How often may we obserue many goodly and gracious dis­courses buried in the bosomes of men of vnderstanding and worth, placed below, by reason of the domineering talka­tiuenesse, and imperious ignorance of some silken Idoll sit­ting at the head of the table? Horses, and Hounds & Hawks, deuoure full often and eate vp not onely spirituall and holy, but euen all morall and manly talke.

For the more conuenient declining and preuention of any ensnarement and inconuenience in this kinde; let mee com­mend to the Christian such cautions and considerations as these:

1. Euer before thou enter out of thy doores, vpon any occasion, businesse, iourney, visitation; weigh well with due deliberation, in the ballance of an holy wisedome, all cir­cumstances, concurrents, company, probabilitie of all euents, and consequents on both sides; of staying at home, or going abroad; visiting this or that friend; vndertaking that or the other businesse; and euer constantly en­cline and resolue that way; which in all likelyhood will bring most glory vnto God, good vnto others, and com­fort vnto thine owne conscience. Let it onely bee the sin­full libertie of hopelesse worldlings, to waste their time and labour; (for the needlesse expence of euery moment of the [Page 186] one, and motion of the other, they must very shortly be full dearely accountable at Gods strict Tribunall) in those im­pertinent vagaries and idle visitations, which haue no other motiue, but a desire to be rid of time, and to feede a gadding and restlesse humor; no other end, but vanity or vaine-glo­rie; no issue, but temptation, and greater disabilitie to good duties. But let euery wisely resolute and truly iudicious Chri­stian disdaine, howsoeuer worldly wisdome deride it, to step ouer his threshold without a warrantable Calling, aime at some honest end, probable foresight of some good to come thereon, honour to God, furtherance of some good cause, good vnto our brethren, discharge of some dutie of our Cal­ling, performance of Christian offices, of charitie, humanitie, naturall affection, mutuall comforting, confirming, refresh­ing, and building vp one another in our most holy faith, and the like. Otherwise hee shall bee in great danger to returne home farre worse, then when he went out; laden both with more personall guiltinesse, and accessarinesse to others sinne; bleeding with some fresh bruise of conscience, by falling scandalously, or failing in some Christian dutie; growne into a further disacquaintance and estrangement from God; deepelier sunke, perhaps, into some sinfull societie, and sen­suall conformities with men of this World.

Some actions, I confesse, and vndertakings in their owne nature, and in respect of the obiect, Actus moralis consideratur [...]ter. 1. Secun­dùm rationem, quam sortitur ex solo obiecto abs (que) circumstantijs. Vel: 2. Secundùm rationem, quam sortitur ex obiecto cum omnibus cir­cumstantijs, finis, loci, temporis, & huiusmodi. Primo modo contingit dari actum indifferentem, qui nec est bonus, nec ma­lus, &c. See Durand. 2. Dist. 40. q. 1. It may not well be denied, that all actions of men indued with the vse of reason, are generally either good or euill. Hooker lib. 2. Sect. 8. of Ecclesiast. Politie. as the Schoole▪ men speake, are indifferent: but cloathed with circumstances, and indiuiduated by the actuall working of a particular Agent, are not so, but necessarily become morally good or euill, to the doer. And therefore the assertion of Hist. of Counc. of Trent. pag. 196. Catarinus in the Councell of Trent, to this purpose, was consonant to the o­pinion of the greater part of the Thom 1. secundae q. 18. Art. 9. Nullus indiuidualis actus est indifferens. Alber. 2. dist. 40. ar. 4. Aegid. 2. Dist. 40. q. 2. Richar. 2. Dist. 40. ar. 2. q. 3. Dur. 2. Dist. 40. q. 1. See also Eustachius. Tract. de act. H [...] ­ma. q. 5. Actiones humanae, saith he, considerantur: 1. Vel secundùm speciem, & in actu signato. Sic ad­mittuntur quidam actus humani secundùm se, & ex naturâ suâ indifferentes. 2. Vel Secundùm indiuidu­ [...]m, & velut in actu exercito. Et sic nullae humanae actiones sun [...] indifferentes. Schoolemen: Euery parti­cular [Page 187] action, said he, is good or euill, neither is there to bee found any one indifferent: he meanes in the singular and actuall ex­istence; in the generall there may. Recreation is of it selfe, and in its owne nature indifferent; but drawne into existence and exercise, put in practise, and putting on circumstances, it will euer become vnto thee either sinfull, or sanctified. If rectified by such rules as I haue formerly deliuered for that purpose; it may proue comfortable, but staind with pro­phane company, a sensuall end, immoderate delight, no ne­cessitie in respect of weariednesse of bodie, or tirednesse of minde, vaine expence of precious time due to holy duties, or discharge of our Calling, it may proue cursed. It is so also in the present point of visitations.

2. Although the Apostle, 1. Cor. 10. 27. in these words; And ye be disposed to goe] seemes to intimate, that it is not vt­terly and absolutely vnlawfull vpon any occasion for a Chri­stian, especially if inuited, to visit an irreligious man; yet let none who desires to preserue peace at home in his owne bo­some, presume hereupon to plunge himselfe hand ouer-head into any vnwarrantable engagements and correspondencies with worldly men; or build hence a licentious conceit of any allowance to communicate himselfe promiscuously with fa­miliarity or content, either by way of inuitation or visitation to all commers, all company. It is a foule signe of a false heart, and a fellow, that at length will certainely fall away; to ex­pect, entertaine, and enioy with equall patience and delight the Worlds Fauourites, and Gods Friends: to bee as open­hearted, open-handed, and open-housed to a good-fellow, as to a gracious man. Euery true-hearted Nathaneel rightly in­formed, and well aduised, cannot chuse but apprehend, ac­knowledge and feele a vast and vnualuable difference, be­tweene the sweete heauenly communion, and confident communication of heart-secrets with faithfull fruitfull Chri­stians; and the irkesome intrusions, vexing vaine-glorious tediousnesse, and frothy conferences of carnall men. If any of Gods children therefore, at any time be disposed to take any allowance and encouragement from this place, to inuite, or [Page 188] visit knowne enemies to the puritie of Religion, or power of godlinesse; let him cast his eye also vpon those cases and cau­tions, which may make it comfortable. They are such as these: 1. Their saluation. 2. Thine owne safety.

1. For the first, bee sure to propose vnto thy selfe their spirituall good, as thine onely aime, or at least, principall end; and in the sinceritie and singlenesse of thine heart, to seeke indeed the saluation of their soules. Wee haue Christ Iesus himselfe a precedent in this case, Matth. 9. 10, 11, 12. Hee suffered with patience, Publicans and sinners to presse into his company, and did eate and drinke with them, vpon purpose, to heale their soules, and helpe them out of Hell. But his pure and sacred soule was endowed with an infinite impossibilitie of receiuing any touch, or tainture from those wicked Ones, with whom hee conuersed; whereas, wormes and wretches that we are! if we watch not extraordinarily, and stand stoutly vpon our guard, wee are farre likelier to be peruerted by them, then they conuerted by vs: And there­fore at such times it concernes vs much, to recollect and quicken vp all the powers of our soules, and spirituall forces, with speciall addresse and resolution to preserue and vindi­cate, all we can, the honour, truth, and seruants of God from all staine, disparagement and vnworthy censure. Let vs la­bour and looke to bring as much wisdome and courage, to confront and countermine; as the Deuils Proctors, cunning and malice, to vndermine & affront the Kingdome of Christ Iesus, and glory of Christianitie. It is lawfull and laudable for the Phisicions of the bodie, to visit sometimes such pati­ents, as are infected with contagious diseases, to cure and re­couer them: so that according to the Rules of their Art, they arme themselues with preseruatiues and counterpoysons, to preuent & repell the noysomnes of the aire, and noxious va­pors: so it may not prooue vnseasonable for spiritual Physici­ons, to be drawn sometimes out of a desire of doing good, in­to the company of those, who are wofully ouerrun with the leprosie of sinne, and haue, as it were, the plague-sore of scan­dalous life running vpon them; so that they bee fore-armed [Page 189] with prayer, premeditation, watchfulnesse, &c. to purifie and preserue their owne soules from spirituall infection.

2. Secondly, in case of thine owne safetie; but so, that in so doing, thy sincere heart be not conscious vnto it selfe, of slauish distrust, false feares, preiudice of Gods proui­dence, reliance vpon the arme of flesh, &c. but that it appre­hend and approoue vpon good ground, and out of an holy wisdome, the present occasion, whether of inuitation or vi­sitation, as a comfortable meanes offered by Gods good hand to mitigate the malice, and mollifie the hearts of those which might doe thee a mischiefe. It was the saying of a wise man, that he would rather haue a Dogge to fawne vpon him, then barke at him; and barke at him onely, then bite him. Whereby hee intimated thus much, as I concei­ued; that Gods children should not out of an austere, sowre, vnwarrantable retirednesse, exasperate and enrage vnnecessa­rily the too much already alienated affections of the con­trary-minded; but so farre as they may, without wound of conscience, staine of their innocencie, or imputation of spirituall cowardlinesse, obserue them with such common offices of humanitie, which may dis-infierce and keepe them, if not hearty friends, yet at least (which in these corruptest and angry times we hold a degree of happinesse) moderate and ingenuous enemies. Isaac may be an instance in this se­cond case, who for a more confident securing of himselfe, and comfortable settling of his peace, inuited Abimelech and his followers to a Feast, Gen. 26. 30. To the same purpose, Iacob sent a present to Esau, Genes. 32. 20. and promised to vi­sit him at Seir, Genes. 33. 14. But now at such times, and in such company, thou hadst need put on a great deale of courage and patience, wisedome and watchfulnesse; and warily decline two obuious errours, & dangerous extremes; furious zeale, and saint-hearted silence; of which see before, pag. 119.

3. Doe not so distaine thy worth and worthy hopes; discouer not such extreme weakenesse and true basenesse of minde: resemble not so neere the fearefull folly of obnoxi­ous [Page 190] and vaine-glorious worldlings; as to suffer the eye and excellencie of thine heauenly Spirit, to be any whit dazeled or dulled with formall affected glistering of outward glory; as to hunt with fawning terrour, after the transitory fauour of worldly greatnesse, to adore worthlesse Magnificoes, and the worlds Minions with vndeserued flattering attributions; and with ambitious affectation, to contend for their coun­tenance and vncomfortable correspondence with them. The greatest man without vertue and grace, though neuer so glo­riously enriched with humane felicities, is but as a dead car­kasse hung ouer with iewels; a very spectacle of commise­ration, to euery spirituall eye; euen as that body is, which adorned with a goodly feature, and many other admirable beauties, yet wanteth eye-sight, the comfort of life; where­by it walkes in perpetuall darkenesse and desperate danger. Goodnesse, though attended with contempt and disgrace, is incomparably more amiable in the eye of an honest Cato; much more of an holy Christian, then all the vaine-glorious boisterous representations of any greatnesse or pompe. Me­morable and remarkable to this purpose, was the magnani­mitie and resolution of that holy Prophet, 2. Kings 3. 14. As the Lord of hosts liueth, before whom I stand, Surely were it not that I regard the presence of Iehoshaphat the King of Iu­dah, I would not looke toward thee, nor see thee. Miserable then is the vanity and vaine-glorious slauery of such as with great eagernesse and impotency hunt so ambitiously after high de­pendances, and hold it a strange happinesse to insinuate into the bosome of the worlds Fauourites; though it be by base­nesse, bribery, an vniuersall obsequiousnesse, and vile accom­modations. They, many times with vaunting intimation al­so to others, proudly applaud and please themselues for their accesse, countenance, and entertainement with Great men; as though it argued in them some rare extraordinary suffici­encie and worth: when as perhaps it is their owne flattering insinuations and intrusion; their instrumentall agencie and imployment in some ill offices, lewd seruices, which brings them into such request and acceptation. But let such know, [Page 191] it is a thousand times more comfort and true credit to be re­ceiued with Christian loue and armes of grace, into the heart and affections of a good man; then to be entertained with greatest brauery and worldly applause, into grace and fauour with the greatest gracelesse One vpon earth. For alas, when a man hath done all he can to please the humours of vngodly great Ones, by an vnconscionable satisfaction of their car­nall desires; and to gratifie them, hath vnhappily grieued his owne conscience; hee can at last, when Gods dreadfull visi­tation and flaming vengeance shall seize vpon him for that sinne, looke for no better reward and reply, than that cold comfort and cutting answere, which Iudas in the extremity of his anguish and horrour receiued from the High Priests and Elders, Matth. 27. 4. That cursed man came vnto them, ready, out of the rage of his vexed conscience, to teare his traiterous heart out of his body with his own bloody hands, and threw the thirty pieces of siluer amongst them, and cry­ed out, I haue sinned, in that I haue betrayed the innocent blood. But what recompence doe they returne for his imployment in villany, to serue their turne? Their reply is, What is that to vs? See thou to that. And such a man shall certainely in the day of distresse, bee enforced to take vp some rufull com­plaint, proportionable to Wolseyes heauy groane; Had I beene as carefull to serue the God of heauen, as my great Master on earth, He had neuer left me in my gray haires. And wee see in the meane time, fauour is deceitfull and transitory euen in priuate men; much more in great personages: The volubility of whose nature is soone glutted; and very variable for kinds of satisfaction. A thousand experiences in all Stories and times teach vs; how irregular, and many times retrograde the reuolutions of highest fauours runne. They haue their pa­roxysmes and declinations, and euer at length their most cer­taine expiration and euerlasting period.

But on the other side, consciousnesse of hauing held an vn­fained fruitfull correspondence and communion with Gods people; the onely excellent Ones, by all neerest and dearest engagements and Obligations of a profitable and comfort­able [Page 192] fellowship in the Gospell, and mutuall entercourse of godly conference, heauenly counsell, spirituall encourage­ments, consideration one of another, confirmation in grace, and well-grounded testification of meeting together in hea­uen, will incomparably more refresh the trembling heart of a dying man, than if he had been crowned all his life long, with the Imperiall glory of all earthly kingdomes. And in the meane time there is nothing in this world to be admired, but the illustrious splendour of heauenly graces, shed and shining from Gods mercifull Throne, by his sanctifying Spi­rit, into the soules of the Saints. Neither any thing so to bee desired, no such prerogatiue and Paradise in this vale of teares; as a mutuall communicating of their diuine bright­nesse, and the sweete ioy issuing thence, a very glimpse and earnest of euerlasting glory, to the humble hearts one of another.

4. When thou visitest others, or thy selfe inuitest them; take notice euer before-hand, with as punctuall and special suruey, as thou canst possibly; of their humours, dispositi­ons, carriages, opinions, and behauiours; and thereupon pre­meditate and prepare conuenient and seasonable matter; whereby thou maist more successefully addresse and apply thy selfe with all meekenesse of wisedome and patient dis­cretion, to insinuate, interpose, argue, answere, reprooue, reply, and so demeane thy selfe in thy whole discourse, that through thy default, neither the glory of God, the honour of his Truth, the reputation of Christianitie, or thine owne conscience, receiue any indignitie, disgrace, diminution or wound. Would Christians take this counsell, hold this course; they would at such times, not so often depart with spirituall discontent, and so smitten with consciousnesse af­terward, of their silence, omissions, cowardlinesse, and vn­profitablenesse in company. For want of care and consci­ence in this point, countrey people meet many times in their Conuenticles of goodfellowship, at Ale-houses, Bake-hou­ses, Gossippings, as they call them, &c. as at a common Mart of Tale-telling, back-byting, disgracing their neighbours, [Page 193] raging against Professors, sawcily and vnseasonably med­ling with, and miscensuring other mens matters; yea, and would you thinke it, sometimes euen highest Mysteries of State; reuiling the Ministerie, especially if managed with manifestation of the Spirit, and an holy impatiency, to see the deuill domineere and reuell it in the blood, of the peoples soules without contradiction. When they come together at such times, euery one opens his packe of tales; for I haue told you heretofore, that a Tale-bearer is compared to a [...] Thou shalt not goe vp and downe as a Tale-bearer. Liu. 19. 16. Of [...] Mercari. Se [...] Pag [...]in. Pedlar, as the word in the Originall cleerely intimates, who hauing furnished himselfe, and filled his packe with variety of peddling and petty stuffes, trots vp and downe for vent from house to house, where he finds best custome and spe­all entertainement: I say, at such meetings, it is their manner to open euery one his packe of false and slanderous tales; which they haue raked and scraped together by their owne malicious surmises, listnings, whisperings, pragmaticall in­quisitiuenesse into other mens businesses, or some odde idle Intilligencers, whom they entertaine for that purpose; and there, out of an itching humor of talkatiuenesse and tattling, they lay abroad such rotten wares, to the empoysoning of the eares of those that heare them, the defaming of their bre­thren farre better then themselues, and certaine remonstra­tion to their owne consciences, that they are as yet the chil­dren of the deuill the father of lies and slanders, and haue of him already learned the very language of hell. Were such meetings mingled and seasoned with gracious talke, (and all our talke ought alwayes to be with grace, Coloss. 4. 6.) with holy conferences, and helping one another towards heauen; with planting and preseruing Christian loue, and kinde af­fections one towards another, it were an happy thing: but while there is nothing but ribald and rotten communica­tion, sowing many times much seed of bitternesse and heart­burning against their brethren, in the earas of one another, and a cursed sacrifice, as it were, of spitefull and slanderous tongues, offered vp vnto Satan; such miserable meetings are fitter for Pagans, then Professors of Religion; for the consi­story [Page 194] of hell, then for the communion of Saints. Neither are higher places and great Feasts free from such froth and trans­cendent villanies of the tongue: Because there the most hold it a point of precisenesse, to make conscience of their conference, say to themselues, Our lips are our owne, who is Lord ouer vs? Psal. 12. 4. labour more to furnish themselues before▪hand with complementall phrases, formes of flattery, flourishes of wit, variety of iests, and other vaine glorious ostentations of courtly ornaments, then with any one word of the Word of God, world to come, or the way to heauen. They, I say, therefore, too often vnworthily dishonour such meetings with much vnnoble deportment in their discourse. Besides other deformities and indignities, how seldome shall we finde great Tables and solemne Feasts, without that cur­sed Musicke, mentioned, Lament. 3. 63? But oh, how infi­nitely vnworthy is it a man of honour and worth, to suffer with patience, any roguish Fiddler, scurrill Iester, or stigma­ticall sonne of Belial, to fall foule vpon those men, the truest Nobles vpon earth, Psal. 16. 3! Of whom, and the time is at hand, euen the proudest of them all, repenting and groning for anguish of spirit, will say, nay with hideous yellings roare out: These were they whom we had sometimes in derision, and a Prouerbe of reproch. We fooles accounted their life mad­nesse, and their end to bee without honour: but how are they now numbred amongst the children of God, and their lot is among the Saints? Therefore haue we erred from the way of Truth, &c. Where is now the brauery and pompe of our high places? the earthly Paradise of our dearest pleasures? the Rose buds, with which we crowned ourselues in the spring of our youth? They are all withered, vanished, and come to nothing; they are passed away like a shadow, as the remembrance of a guest that tarrieth but a day; nay, as a Poast that hasted by.

Thus much also of Visitations. Now,

III. Concerning naturall actions, as meate, drinke, sleepe, &c. I shall not say much. For were it not, that through the course of nature, we wofully besot euen common sence, and infatuate our reason with sensuality and wilfull blind­nesse; [Page 195] euery man might be a rule vnto himselfe, for tem­perance, and moderation this way. Hence that prouerbe hath its porbability, Euery man is either a foole or a Physici­on. Either he hath learnt by manifold experience, and ob­seruation of the state, exigency and ability of his owne bo­dy; what seasons and proportions of such naturall helpes may bee fittest for his temperament and constitution; or else hee is most vnworthy of that noble thing, an vnder­standing soule, which he beares in his bosome.

For the first, Gluttony, fulnesse of bread, one of Sodoms Ezech. 16. 49. sins; which as the Scholemen say out of Sciendum p [...]aete­rea est; quia quin­que nos modis gulae vitium ten­tat: Aliquando namque indigen­tiae tempora prae­uenit: aliquando verò tempus non praeuenit: sed ci­bos lautiores quaerit: aliquan­do, quae sumenda sunt praeparari ac­curatiùs expetit: aliquando autem▪ & qualitati cibo­rum, & tempori congruit; sed in ipsa quantitate sumendi mensu­ram moderatae refectionis exce­dit: Nonnunquam verò, & abiectius est quod desiderat; & tamen ipso aestu­immensi desiderij deter [...]us peccat. Praeproperè, lautè, nimis ardentèr, studiosè. Gregory, consists in these fiue points: 1. In an ouer-burning of nature with new matter, and more meate, before the perfection & period of concoction haue raised a kindly appetite. 2. In a curi­ous hunting after costlinesse, variety and daintinesse of fare. 3. In a luxurious affectation of too much Art, and exactnesse in dressing and preparing it. 4. In excesse and immodera­tion in respect of the quantity. 5. In a sensuall fury of the appetite after good cheere. I say, this vnmanly monster and Tyrant of the belly, as Chrysostome calls it, doth at this day raigne as generally, and cry as loud, as any sinne I can vpon the suddaine remember so little contradicted. (And yet there are many foule and scarlet abominations, contempt of godli­nesse, vnworthy comming to the Sacrament, vsury, idlenesse, many hatefull baites and entisements to lust; as nakednesse of brests and wrists, abhorred filth! painted Quid facit in facie Christianae [...], & ce [...]ussa? Quorum alterum ruborem genarum, labiorúmque mentitur; alte [...]nm candorem oris, & colli, ignis iuuenum, fomenta libidinum, impudicae mentis indicia. Quomodo flere potest pro peccatis suis, quae lacrymis cutem nudat, & s [...]lcos ducit in facie? Quâ fiduciá erigit ad coelum vultus, quos Conditor non agnoscit▪ Hieron. ad Furiam de statu viduali. Epist. 24. q. 3. Tract. 7. Fol. 59. faces, false Audaci conatu & sacrile­go contemptu crines tuos inficis, malo presagio futurorum, capillos iam tibi flammeo auspicaris—Non metuis oro quae talis es, ne cùm resurrectionis dies venerit, Artifex tuus te non recognoscat, & ad sua praemia & promissa venientem, remoueat & excludat▪ increpans vigore censoris & Iudicis dica [...]: Opus hoc meum non est, nec imago haec nostra est; cutem falso medicamine poluisti, crinem adultero colore mutâsti, expugnata est mendacio facies, figura corrupta est, vultus alienus est, Deum videre non poteris, quando oculi tibi non sunt, quos Deus fecit, sed quos Diabolus infecit. Cyprian. D [...] Discip. & Ha­bitus Virginum. haire, monstrous fashions, &c. which are not taken to heart in any proportion to their execrablenesse; against which, [Page 196] Pulpits are too silent, and the times digest without any great remorse and reclamation.)

We lift vp our voices lowd against drunkennesse, and it is high time; for it growes towards an high tide, and threatens, without timely & resolute opposition, a lamentable inundati­on to the whole Kingdome. Whereas his fellow foule fiend, gluttonous reuelling, eates vp Gods creatures with abomi­nable excesse, farre more vnobseruedly and vncensured; and yet it is a worke of darkenesse, and damnes as well as drun­kennesse. Rom. 13. 13. Gal. 5. 21. nay, and that more dan­gerously, because more insensibly. To preserue thee faire and free, not onely from wallowing in this beastly sinne, which is proper to Belials, but euen from any touch and all appearance of it, take notice; Nay, to fire the most raue­nous sensualist out of this swinish filth, let him also consider;

1. First, That euen that sinfull superfluity, by which hee slayeth his owne body ( For by surfeting, saith the Wise man, haue many perished) might very comfortably reuiue the hun­gry faintings, and sustaine the languishing life of Vnus gulosus expendit in pisci­bus, vnde vigenti pauperes sati [...] ha­berent de pane. In quo fratres suos de portione suâ defraudat. Noli putare gra­tuitum quod im­pendis; velis, no­lis, Debitor es. Bern. many made of the same mould, and farre better then himselfe. So that, vpon the matter, there is, as it were, a double murder. How then are such good creatures of God sanctified by Word and prayer, 1. Tim. 4. 5. to such luxurious Fratricides, vn­mercifully mindlesse of Iosephs afflictions? or how doe they eate to the glory of God? 1. Cor. 10. 31.

2. Whereas thou mightest enioy an actiue, able, health­full, and lightsome Socrates is said, by sobr [...]ety to haue had alwayes a strong body; and to haue liued euer in health. Nay, it is further reported of him, that by good order of diet, he escaped the plague at Athens, neuer auoyding the Ci­ty, not the company of the infected: whereas the greatest part of the Cit [...] was consumed. Hauen of health chap. 243. Galen reporteth of himselfe lib. 5. cap. 1. De sa [...]it tuend. That after 28. yeeres of age, (and he liued, as Sipon­tinus writeth, 140. yeeres, and died onely through feeblenesse of nature) he was neuer grieued with any sicknes [...]e, ex­cept the g [...]udge of a Feuer of one day Now his rules were chiefly 1. Neuer to eate and drinke his fill: 2. Neuer to eate any raw thing: 3. To haue alwaies some sweete sauour about him. The preseruation of health is, to rise from the Table with an appetite. Hypocra. Epid. Sect. 4. Aph. 20. Tenuis mensa sanitatis mater Chrysost. Hom. 55. ad pop. Antioch. body; which is an happinesse to bee prized aboue gold, riches, infinite wealth; By thine intempe­rancy this way, thou fillest it with crudities, rheumes, ob­structions, distillations, and many wofull Pedum dolores, & capitis grauedines, & vertigines, & manuum cruciatus, & tre­mores, & remissiones, & arquatus, & longae febres, & aestuosae, & alia his multò plura non ex indigentiâ, par [...]óque victu, sed ex crapulâ, & saturitate nasci solent, Chrysost. ibid. distempers. The [Page 197] paines of watching, and choller, and pangs of the belly, are with an insatiable man, saith the Wise man. Many a one complaines of his head, for sending downe so much rheume, the mother of all maladies. But the head might well answere as one saies wittily, Desine fundere & ego desinam fluere: Bee thou so­ber in powring downe, and I will bee sparing in dropping downe. Doe not thou distemper with excesse, and I will distill lesse. The stomacke surcharged aboue the sphere of its acti­uitie, as they say, and power of naturall heate, by immo­derate cramming or heaping vpon it more meate, before the former bee concocted; like a fire beginning to burne, loaden with greene wood, engenders many smoaky clouds, as it were, of raw superfluous fumes; which ascending into the braine, and resolued by the coldnesse thereof, as vapours in the middle region of the aire, raine downe into the body abundance of rheume, the source of all sicknesses, distem­pers and diseases; gowts, dropsies, aches, consumptions, pal­fies, and other innumerable maladies. As therefore thou wouldest not with a dram of swinish [...] quidem ad gutter vsque perueni [...], & lin­guam: remorâ nam (que) mensâ, vel vorato cibo, [...]imi lis est illi, qui non gustauit, imò lon­gè peior, onera inde ferens, & c [...] ­pitis grauididem, & somnum morti similem: frequen­tèr autem & in somniam ex cra­pulâ, & spiritus praeclusione, & eructatione. Ibid. pleasures purchase a pound of exquisite paine, rise still from the table with an appetite.

3. Continuance of life, is a deare indulgence from God▪ and to be highly prized; both of the vnregenerate, that hee may yet repent and make his peace with God, before the pit of destruction hath shut her mouth irrecouerably vpon him; and also of the Christian, that hee may doe more nobly yet, make his election yet sure, with fuller conquest trampl [...] vpon his bosome lust, and body of death; grow into a neerer fellowship and communion with his God; and looke backe vpon as much time as he can possibly get, spent sincerely in his seruice, before he looke his Captaine Christ Iesus in the face; who hath so dearely bought him, and will so gloriously crowne him. Now this foule excesse and fulnesse of feeding robs vs of this Iewell before our time, & shorteneth yet more our already short spanne of liuing in the world. He that die­teth himselfe, prolongeth his life, saith the Wise man. Therefore it followes by a consequence of contrariety; he that is greedy [Page 198] vpon meates, puts a knife vnto his throate. Whereupon, saith one, many by ouermuch eating, and continuall feasts, stifle Nature, and choake vp themselues; which had they fed coursely, or like Gally slaues beene tied to an oare, might haue happily prolonged many faire yeeres. And a noble learned Knight inquiring the cause of our short-l [...]uednesse in these last times, in respect of former, renders such reasons as these:

1. The tender bringing vp of children, first fed and nou­rished with the milke of a strange Dug; an vnnaturall curio­sitie hauing taught all women (but the Begger) to find out Nurses, which necessitie onely ought to commend vnto them.

2. The hasty mariages in tender yeeres, wherein Nature being but yet greene and growing, we rent from her and re­plant her branches, while her selfe hath not yet any roote suf­ficient to maintaine her owne top: and such halfe ripe seedes (for the most part) in their growing vp, wither in the bud, and waxe old euen in their infancy.

3. But aboue all things, the exceeding luxuriousnesse of this gluttonous age, wherein wee presse Nature with ouer waighty burdens, and finding her strength defectiue, we take the worke out of her hands, and commit it to the artificiall helpe of Sacke, Tobacco, strong Waters, hot Spices, prouo­king Sawces, &c. As thou wouldest then, not abridge thy dayes, and be guiltie of thine owne vntimely death, doe not gormandize.

4. Neuer any man giuen to his belly, did nobly in any kind, or euer performed any great worke; but ordinarily prooues a swinish idle vnprofitable burden of the earth; and hath his soule onely, as they say, for salt to keepe his body from putrefaction. The excellency and actiuitie of the soule is quiet dampt; and vtterly disabled from all deepe and diui­ner contemplations, from all noble atchieuements and im­ploiments of waight, by the burthensome fulnesse and Nihilo fiunt afi­nis melioris ani­mi, ta [...]ium mensa­rum de [...]cias sectantes. Chrysost. Hom 55. [...]d pop. Antioch▪ dul­nesse of a gluttonous body. Wee can neuer looke for great matters from that man, which better relisheth sweet sawces, [Page 199] then the sweetnesse of doing vertuously; and hath a better palate then braine. All the greatest personages of the world, and those that haue excelled any way, either in managing af­faires of Kingdomes, warl [...]ke exploites, heauenly, naturall, morall, or manuall skill, &c. haue been sober. Euen amongst the very Heathens, as Cyrus, Cesar, the Romane Curij and Fabritij, more ennobled and renowned for their frugality, then famous victories. But now on the contrary, the most execrable monsters for villany, cruelty, luxury vnnaturall im­puritie, that euer liued, haue been gluttons, as the Ezech. 16. 49. Sodo­mites, Luxus f [...]it por­tentosi; vt qui etiam p [...]nes deauratos habue­ri [...]. [...]. Caligula, &c. As therefore thou wouldest not drowne, and dull the powers of thy soule in the sottishnesse of such dung-hill excesse: but haue them at command for the ready exercise and improuement of their best abilities, at time of need, and for a comfortable discharge of both thy Cal­lings; eate moderately. Sound sleepe commeth of moderate ea­ting, saith the Wiseman, he riseth earely, and his wits are with him; to wit, able, actiue and strong for any vndertaking. For as the soule ought not with carking thoughtfulnesse, false feares, vnnecessarie deiection, to afflict and waste the body: so neither ought the body by any sensuall indulgence and intemperancy, to weaken and emasculate the soule: but both body and soule should serue one another in sobriety and moderation; that the whole man may be more sufficiently and chearefully seruiceable to him that created both body and soule for that purpose.

5. The very Heathens by the light of reason, did abomi­nate with much morall indignation, the superfluous vanitie and curiosities of this swinish sinne. A Bull, saith Taurus pa [...]cissi­morum iugerum pascuis impletur: vna sylua Ele­phantis pluribus suffici; homo & terra pascitur & mari. Quaesi [...] ­mae dapes non gustu, sed difficul­tatibus [...]stiman­tur, miracula auium, longinqui [...] pisces, alieni temporis poma▪ aestiuae [...]iues, Hibernae rosae. Homines itaque ventri obedientes, animalium loco numeremus, non hominum: quas [...] [...] animalium qui­dem, sed mortuorum. Seneca, will be fild with a pasture of a few Acres: one Forrest will suffice many Elephants. But scarce the Aire with all her Fowle, the Sea with all her Fish, the Earth with all her rootes and rich [...]s, will satisfie the insatiable Gut of a gluttonous Epicure. And therefore, saith he, we may well ranke and reckon [Page 200] men giuen to the belly, amongst bruit beasts, not reasonable crea­tures▪ nay, some of them not so much as amongst liuing creatures, but rather loathsome dead carrions.

Now in a second place, concerning excesse in drinke: It is not possible, that any who hath giuen his name to the purity and power of godlinesse, would plunge himself into the hate­full and abhorred dungeon of drunkennesse, which Austin Ebrietas enim quafi inferni pu­teus. De temp. Serm. 231. compares to the pit of Hell. In steed therefore of pursuing this foule Fiend, the proper familiar of the sonnes of Belial, I will spend a word or two about Healthing; to which, per­haps, at sometimes, in some company, thou art tempted with much scornefull importunitie; but after troubled in cold blood for hauing so conformed to the fashion of the World. [...]. Rom. 12. 2. And lest opposition to this exorbitant humour of the times, should be charged with too much precisenesse and noueltie; I will onely at this time in this point, acquaint you with the iudgement, zeale and noble indignation of the ancient Do­ctors, both of the East and West Churches against it.

Many foule sinnes are there in these last and worst dayes, which elder times were exceedingly angry with, & all sacred learning abominates, and yet I know not how, are so trans­formed, and incorporated into the affections and approbati­on of the present times, that they rather go in the esteeme of the most, for honest recreations, Gentlemen-like sports, tolerable trades, trifles not to be taken notice of; Prodigi­ous impudencie! then for workes of darkenesse, and Satans seruices, as they are indeed. Such as Stage-playes, mixt dan­cing, dicing, officious lyes, painting of faces, false haire, vsury, healthing, &c. these and the like, are at this day so painted ouer with sensuall dawbing, and streines of wit; so preualent in mens affections, so impatient of contradiction, so raging against any talke of reformation, and sheltered vnder the wings of good fellowship; that the Minister which meddles with them, shall twenty to one, be ipsofacto a ranke Puritane. Against the rest I haue vpon other occasions discharged the Ordnance of Antiquity: Heare at this time what the Fathers say against Healthing.

[Page 201] Ambrose powers out himselfe in a mighty torrent of sa­cred eloquence, with much power and holy indignation a­gainst the Healthers of his time; as you may see in diuers Chapters of his booke de Helia, & iniuni [...]: his 13. Chapter is intituled, De Potu ad equales calices; Of drinking Healths. In the 18▪ Chapter he brings them in thus, in their swaggering humour: Let vs drinke, say they, to the health of the Emperour, Bibamus, inqui­unt, pro salute Im­peratorum, & qui non biberit, [...]it reus in deuotione. Videtur enim non amare Imperato­rem; qui pro eius salute non biberit. and whosoeuer pledgeth not his health, let him be obnoxious and guiltie in point of deuotion. Highest prophanenesse! Hatefull impietie! Shall an honest sober man, and faithfull subiect, who loues the King dearelier then his owne hearts blood, and would willingly both out of courage and conscience, powre it out if need required, for the preseruation of his person; be­sides Prayer for him in the House of God, and in his family makes conscience also of solliciting the Throne of Grace or­dinarily twice or thrise a day in priuate, with heartinesse and feruency for chiefest and choisest blessings vpon his soule, body, gouernement, posteritie, &c. and if any conuenient and discontented thought offer it selfe, repells it as a diabolicall temptation? I say; Shall such an one, onely because he dares not giue his name by reuelling, to that cursed catalogue of carnall condemned workes, Gal. 5. 21. 1. Pet. 4. 3. nor con­forme to the exorbitant riotous humours of the time, lest he wound his conscience, and weaken his power to pray for him, bee questioned about his good intentions, and well­wishing to the King? And shall a swaggering Gallant emp­ty many times of all reall worth, and truly noble parts; one­ly audacious enough to expose the crowned Maiesty of our earthly gods to cheapenesse and contempt, by an vnhallow­ed tossing the venerable name of Soueraignty amongst his Cups; and in stead of praying, to which he is of a meere stran­ger, and holds it Puritanicall, prouokes daily and hourely, and pulls downe, all hee can, Gods fierce wrath both vpon King and Kingdome, by his swearing, drinking, lying, whoring, &c. Hos. 4. 1▪ 2. I say; shall hee bee the Emperours onely friend? Whereupon the good Father immediately after, iro­nica [...]ly abominates such Bedlam folly; Opiae deuotionis obse­quium! [Page 202] saith he; A sweete peece of pious deuotion sure! Paul teacheth vs another lesson, 1. Tim. 2. 12. That wee should pray for the health and saluation of Kings. And there­fore it was a wise speech of a great man; By your leaue, I will pray for the Kings health, and drinke for mine owne.

Great Hono. 14 in Ebri­et. & luxum. Basil also paints them out, and the fashion of his times, in his Sermon of Drunkennesse to this sence: Procedente au­tem potatione, prodit in medium Adolescens non­dum [...]brius, Phia­lam vini refrigera­ti humeris ferens. Is submoto illo­rum pincerua, in medio astans, per obliquas [...]istu­las aequam conui­uis distribuit ebri­etatem. Nouum genus hoc mensu­rae, vbi nullus est mensurae modus, vt per poculorum aequalita [...]em, inter eos nulla sit inui­dia, nec alius ali­um bibendo cir­cumueniat, aut defraudet. Then growing to the heate, and height of their bouzing and banqueting, there comes me out a young man, not yet drunke, and brings vpon his shoulders a vessell of cooled Wine; and he, the drawer with­drawne, standing in the midst, doth deriue and conuey through seuerall crooked pipes, to all the good fellow guests, equall mea­sure of drinke, and matter of drunkennesse. This is a new kinde of measure, saith he, where there is no measure of their measure; that by equalitie of their cups, there be no grumbling amongst them, nor one deceiue or circumuent another in drinking.

Learned [...], &c. De tempore, serm 231. and 232. Austin in his Sermons of auoiding drunkennes, pursues this luxurious vanitie and swaggering excesse in ma­ny zealous passages: amongst the rest, mee thinks these should moue.

It is now come to this, Vt in conuinijs suis irrideant eos, qui minus bibere possunt; & per [...]nimicam amiciti­am adiurare ho­mines non eru­bescunt, vt potum ampliùs accipiant, quàm oportet. That at their feasts and banquetings, they laugh at those which can drinke lesse; and blush not to adiure men by vnfriendly friendship, that they would take more drinke then is meete.

Frequentèr etiam vsque ad vomitum ingurgitare se non erubes­cunt; & ad mensuras sine mensurâ b [...]bere. Maiore pocula prouidentur. Cirtâ bibendi lege contenditur. Qui poterit vincere, laudem meretur ex crimine. They blush not to swill oftentimes euen vntill they vomit, and to drinke by measure without measure. Greater cups are prouided. They contend by a certaine law of drinking; and hee that can ouercome, gets praise by his horrible sinne.

Ad extremum, tu [...]um noli adiurare, noli cog [...] ­re; sed in potestate illius dimitte, vt quantum sibi placuerit, bib [...]t; & [...]i se inebriare voluerit, vel solus pereat, & non ambo pereatis. Doe not adiure, do not vrge thy friend to drinke, but leaue him to himselfe to drinke as much as he please; and if he will needes bee drunke, let him alone perish, and be not both damned.

Ergo fratres charissimi, dam haec suggero, me absoluo apud Deum. Quicunque me audire contempserit, & ad bibendum pronus fuerit; & pro se, & pro illis in die Iudicij reus eri▪ Et quia quod peius est, aliqui etiam Clerici [...]qui hoc deberent prohibere, ipsi cogunt bibere aliquo [...], plus quàm expedit. Amodò incipiant, & scipsos corrigere, & alios castigare, &c. Beloued brethren, while I tell you these things, I free mine [Page 203] owne soule before God. Whosoeuer disdaines to heare mee, and continues still in his h [...]mour of drinking; or to adiure and vrge others at their feasts, shall be full dearely answerable both for himselfe and them at the day of Iudgement. And because, which is worse, euen some men of the Church also, which ought to for­bidit, euen they vrge others to drinke more then is expedient; let them henceforward begin to amend themselues and reprooue others, &c.

Et illud ante omnia rogo, & per tremendam diem Iudicij vos adiu­ro, vt quotiescu [...] ­que vobis inuicem conui [...]ia exhibe­tis, illam credam consuetudinem per quam grandi mensurae sine mensurâ, &c. Aboue all, let mee intreate this at your hands, nay, I adiure you by the dreadfull Day of Iudgement, that as often as you mu­tually inuite one another, you would abominate and abandon from your banquets, as the very poyson of the deuill, that filthy cu­stome by which men are woont either willingly or enforcedly to drinke by great measure without measure, &c.

But those passages which are more punctuall to my pur­pose, are to bee found in the second Sermon: wherein hee meetes with those ordinarie excuses, which they who are conquered, and conforme to the company and times, are woont to pretend.

But they are woont to say, saith hee, Persona poten [...] me coegit, vt am­pliùs bibam; & in conuiuio Regi [...] non potui aliud facere. Some great personage prest mee vnto it, and vrged mee to drinke more, and it was at the Kings banquet, I could doe no other.

Austin answers, Well, saith he, Etiamfi ad hoc veniretur; vt ibi diceretur, Aut bi­bas; aut morie­ris; melius erat, vt caro tua sob [...]ia occideretur, quàm per ebrietarem anima moreretur. If it come to this, that there it be said vnto thee; Either drinke, or die; it were better thy sober body were slaine, then thy soule be damned for drunkennesse.

Secondly, saith hee; Sed excusatio ista falsò obijci­tur. Ip [...]i enim Re­ges▪ & quicunque sunt alij potentes, quia Deo propi­tio, & Christian [...] sunt, & prudentes, & sobrij, & toto corde. Deū timentes; si te viderint definisse, vt eis, non acquiescas pro timore Dei incbriari; si tibi sub h [...]ra videant [...] iras [...]i; postea verò te in grandi admiratione suscipiu [...], dicentes, Quantum cum illo egi [...]us? Quantis cum minis, & terroribus fatiga [...]imus▪ Et tamen nunquam cum à sobrietate separare potuimus. Nam & Deus, qui [...] videt▪ per [...]ius amorem incbriari non velle, ipse [...] gratiam etiam illorum dabit, qui [...], vt amplius biberis videbantur hortari & cogere. This is but a friuolous and false pre­tence for Kings and great men, because by the mercies of God, they are Christians, and wise, and sober, and feare God with all their heart; if they see, that out of conscience thou stands out re­solutely against that drunken custome; although they seeme to be angry with thee for an houre, or so; yet after, they will haue thee in great admiration, saying: What adoe wee had with him? And with what threats and terrours, did we fright him, and yet [Page 204] could not possibly separate him from sobriety. For that God which sees, that for thy loue to him, thou wouldest not conforme to their drunken fashion, will giue thee fauour euen in their eyes, who seemed to perswade and presse thee to drinke more.

Take notice by the way, lest any causelesly please him­selfe in any of the fore-cited passages; because hee vseth not to Health, vntill he be starke drunke: that not only those are to be esteemed drunkards, say Diuines, who depriue them­selues of reason and become brutish; but also they who ad­dict themselues to drinking, & powre in excessiuely, though their braine will beare it without any great alteration. And a dreadfull woe dogs them at the heeles, aswell as the grosse drunkard. Isa. 5. 22. See also 1. Pet. 4. 3.

Austin forbids both: Nullus se inebri­et, nullus in con­uiuio cogat alium plus bibere, quàm oportet. De rect. Catho. conuersa. Tom. 9. p. 1450. Let no man be drunke, saith he, let no man at any feast presse another to drinke more then is fit.

Ierome also iumps with the former Fathers against this noble vanitie. Accusationis oc­casio est adiurarū per Regem fre­quentiùs non bi­bisse. Hieron. in Comm. in cap. 1. ad Tit [...]. It is an occasion, saith he, of accusation; as if he should say, a meanes to insnare a man in a suspition of disloyalty, Not to drink againe and againe when the King is named.

But not onely the Fathers by diuiner illumination; but the very Heathens also by naturall light condemned this cu­stome. In that most magnificent Feast of that mighty Prince Ahasuerus, there was a Royall charge and command from the King himselfe, that none should be enforced to drinke, but euery one left to his owne liberty. And the drinking was, saith the Text, according to the Law, none did compell: for the King had appointed to all the officers of his house, that they should do according to euerie mans pleasure. Ester 1. 8.

Nay, the very Popish Doctors, who in other cases allow some foule sinnes, which honest Heathens did abominate, euen they despute against this sinne.

Lessius de iustitia & iure, in his Question, Vtrum sit pecca­tum prouocare ad aequales calices, & an fas sit respondere? Whether it bee a sinne to begin an health, and whether it be law­full to pledge it? Besides other proofes and authorities; Aduersatur ra­rioni. Nam regula bibendi statutur, non ratio, non ne­cessitas naturae, non bono valetu­do, non animi vigor, aut sensuum alacritas; sed tota ventr [...]s, viscerum & venarum capacitas It is [Page 205] against reason, saith he: for neither reason, nor necessitie of na­ture, nor good health, nor the vigor of the minde, nor the ala­critie Vtres, vellage­nas, vt eos vocat Basilins) rectiùs hos dixeris, aut certè tubos, vel potiùs cloacas, quàm homines; solùm ad hoc ido­neos, vt plurimum vinī, tanquam la­genae capiant; vel per corpus, tan­quam per tubum, aut cloacam trans­fundant & per­dant. Et mirum, non simili modo, institui certamina comedendi, dor­miendi, &c. of the senses, is made the rule of drinking; but ano­ther mans belly, nay, the whole capacity of his belly, bowels, veines. Thou maist fitlier terme these, as great Basil calls them, botteles, barrels, very pipes, or rather sinckes, then men; fel­lowes fit onely for the office of Hog-heads, to receiue a great deale of wine, or rather to conuey it thorow their bo­die, as thorow a sinke; and so wickedly waste it. And it is a wonder, saith he, they do not in like manner make matches, and trie masteries also in eating, sleeping, &c.

Lastly, It is Iustitiae distri­butiue contraria sunt, superbia, [...] tyrannis'inuidia, iniuriae, & quaeuis proportio Arith­metica, quae per­sonis adhibetur: vt cùm in conui­uijs illiberaliori­bus ad aequales haustus imbecil­les perinde ac robusti vrgentur, &c. Wesenbecius in Pandectas Iu­ris ciuilis Lib. 1. Tit. 1. Num. 12. contrary to distributiue Iustice, saith the Ci­uilian: Euen the Vna salus sa­nis nullam po­tare solutem: Non est in potâ vera salute sa­lus. Poet gybes at it: In a Booke, intituled, The Life, Confession, and hearty repentance of ▪ Francis Cartwright, Gentleman. Cartwright, in the per­usall of his conscience, and publication of his repentance to the whole world, cries out: It wounds me to thinke of my blas­phemous oathes, vttered in passion and destemper: my diso­bedience to my Parents, my excesse, my drinking of Healths, &c.

Now in a third place, concerning sleepe, I haue little to say: no constant rules of and certaine measure can possibly be prescribed: Because it is much diuersified, and necessari­ly receiues great variation by health and sicknesse; by age; by time of the yeere; by emptinesse, or fulnesse of the body; by variety of naturall constitutions: onely let mee counsell Christians, who onely make conscience of expence of time, and are sensible of its preciousnesse expressed before, to take notice, that they may surfet and sinne in sleeping; as well as in eating and drinking. That it ought only, as other of Gods good creatures, to serue the strengthening and refreshing of our bodies; not to satisfie ease, sloth, and a sluggish hu­mour: and therefore to beware, and diligently to watch, lest that great deuourer and waster of time, rob and bereaue them of the very marrow and fat of time; the flower, and first fruits, as it were, of the day, I meane, many precious and golden houres in the morning; freshest, and fittest to [Page 206] conuerse most fruitfully with God, to examine our spirituall state, to offer vp an acceptable sacrifice of Prayers and Prai­ses, to buckle fast vnto vs the Christian Armour, and to pre­pare with resolution and life, to hold a sweet and blessed communion with his holy Maiestie all the day after. And let them often remember when they see the Sunne vp before them, that saying of Austin: It is an vncomely thing for a Chri­stian Indece [...]s est Christiano, si ra­dius Solis cum in­ueniat in lecto: posset enim dice­re Sol, si potesta­tem loquendi ha­beret [...] Amplius laboraui heri, quā tu: & tamen cùm iam surrexerim, tu adhuc dormis. to haue the Sun-beame finde him in bed: and if the Sunne could speake, saith hee, it might say, I haue laboured more then thou, yesterday; and yet I am risen, and thou art still at rest.

For conclusion, let me aduise and forewarne with as great earnestnesse and heartinesse as I can possibly, all Gods Chil­dren, that as they tender and preferre infinitely a pure heart, an heauenly minde, that vnualuable Iewell of a peaceable conscience, and that sweetest life, walking with their God, before a world of gold; they would watch ouer themselues very extraordinarily, and with singular care and heedful­nesse, in the vse and enioyment of things lawfull in their owne nature; yet by our corruption, capable of inordinate­nesse and excesse, such as are meate, drinke, sleepe, apparell, marriage, visitations, recreations, &c. For moe, saith a wor­thy Diuine, perish with preposterous following of lawfull things, then by vnlawfull courses. Soft sands swallow moe ships, then hard rockes split asunder. How soeuer, sure I am, Christians are in more danger of being spiritually vndone by a slie infi­nuation and ensnarement of licentiousnesse and immodera­tion in such lawfull things; then by the grosse assault of foule sinnes, and temptations to doe notoriously. For,

1. A sanctified heart will generously rise, and resist with resolution against the inuasion and grieflinesse of any worke of darkenesse; which by its enormity wastes the conscience; as adultery, murther, swearing, prophaning of the Lords Day, vsury, bribery, speculatiue wantonnesse, idlenesse, &c. which it may too often be insensibly seized vpon, and sur­prized by an excessiue sinfull delight, in things vnsinfull in themselues; yet empoysoned vnto vs, by the venome of our [Page 207] owne ouer-eager vnmortified affections. and that without any great remorse or reclamation.

2. Wee finde too often by wofull experience, that some who hauing giuen their names to Religion at first, with great forwardnesse and heate; yet afterward not so much foild by grosse relapse into notorious sinnes; as surfetting with li­centious excesse, in the abuse of lawfull things, and drinking too deepe of worldly pleasures, vnder a colour of Christian liberty and conuenient recreations, fall fearefully into a dead sleepe of carnall security, and cursed forgetting of God, at least, for a time, vntill they be reuiued and quickned by the inquisitiue hand of some piercing Ministry, the smart of some outward heauy crosse, or wrath of God vpon their con­sciences; if they fall not quite away.

3. Things not sinfull in their right vse, and offering them­selues with vnsuspected representation of harmelesnesse and allowance, without extraordinary watchfulnesse and heed, doe more easily lime our earthly rauenous affections; farre sooner ensnare and deceiue; insensibly draw and drowne vs in many scandalous excesses and estrangements from God, before we be aware.

Thus much also of naturall actions.

IIII. Now concerning ciuill affaires, and dealings in the world: That thou mayest settle and keepe thine heart and hands in an holy temper, and vntainted; without wound, wrong-doing, or any vncomfortable entanglement:

1. Euer in all their bargaines, contracts, couenants, dea­lings, negotiations, mutuall entercourse of any kinde of commerce with others, represent seriously and solemnely to the eye of thy best iudgement aud deepest confideration, that royall Principle, Doe as thou wouldest be done by. In a fellow-feeling reall conceit, put thy selfe into the place, and impartially put on the person of the party with whom thou art to deale. Weigh well all the circumstances, conditions, couenants, inconueniences, consequents, and passages of the whole businesse; and then returning to thy selfe, deale out, and proportion vnto him, that measure in euery particular, [Page 208] which thou wouldest bee willing, vpon good ground and sound reason, to receiue at the hands of another, if thou wert in his case. This is the summe of the Law and the Prophets, for seruing our brethren in loue, prest vpon vs by the Lord Iesus himselfe. Mat. 7. 12. All things whatsoeuer yee would that men should doe to you, doe yee euen so to them. Which, if it were as effectually: and feelingly taken to heart, and pra­ctised, as it is ordinarily talked of and pretended; it would not onely cut off, and preuent all cruelties, oppressions, grinding the faces of the poore, all coozening, vndermining, ouer-reaching, defrauding, defaming, &c. but also stirre vp and quicken our affections, with a compassionate liuely touch, to a mutable exercise and exchange of all offices of humanity, kindnesse, and loue in all kinds.

But that you may vnderstand this rule a right; conceiue, that when wee counsell men to doe vnto others, as they would bee dealt with themselues; It is not to bee vnder­stood, of any irregular, passionate, exorbitant will: but that which is grounded vpon right reason, guided by a recti­fied conscience, ordered and illightened by grace and Gods Truth.

And I the rather refresh your memories with the true ap­prehension of this point, that you may cleerely see the rot­tennesse and vanity of the Vsurers cunning cauill, but of cruell consequence.

Ob. I deale, saith the Vsurer, as I would be dealt with, and doe as I would bee done by: and therefore all that while I hope I doe no wrong: I would willingly pay tenne in the hundreth, if I had neede, and then why may I not take so?

To which, I answere:

1. That Royall Rule, Doe as thou wouldest be done by, must be vnderstood and expounded, as I intimated before, according to the grounds of a good conscience, dictates of right reason, and directions of a iust and rectified will; not out of the mists and miseries of a depraued and exorbitant iudgement. Otherwise, Abimelech, Saul, and other of that [Page 209] desperate ranke and resolution, might conclude, that it were lawfull for them to kill other men, because they were willing to be killed themselues. See Iudges 9. 54. 1. Sam. 31. 4. for they might say, they did but as they would bee done by. It would also follow very absurdly; the Magistrate being in the malefactors case, would gladly be pardoned, therefore he must pardon the malefactor: Some sonne of Belial would be content villanously to prostitute his wife whom he cares not for himselfe, to others; therefore he may abuse another mans wife whom he loues better. These, and the like abo­minable and absurd consequents, demonstrate the vanitie of the Vsurers inference, and that Christs rule is not so gene­rall, but restrainable to that will, which is orderly and ho­nestly guided by the light of Nature and Gods Law.

2. Wee must then haue recourse to this generall Foun­taine of the second Table, and fetch light and direction thence; when wee haue no expresse and speciall word in Gods Booke; but the Scriptures haue cleerely and directly determined and resolued the point of Vsury.

3. If the Vsurer were in the borrowers case, hee would not willingly, as hee pretends, giue tenne in the hundred. I meane, with an absolute and free will, but of force and con­straint, because without paying after that rate, he could not haue it. If a man would borrow vpon Vsury, to buy land, in­grosse, forestall, or compasse some vnlawfull matter; that were a corrupt will, and no rule: But if his desire so to bor­row were iust and lawfull, as in some cases it may bee, then it is no entire will, but mixed and forced by some necessitie, for the auoyding of a greater euill; and therefore denied in the eye both of law and reason, to bee any will at all. He that would borrow, should haue need to borrow, for a needlesse desire is vnlawfull; and an ingenuous man who hath need to borrow, would not willingly borrow but for need, much lesse would hee pay Vsurie. Therefore the will of the bor­rower, in this case, is either corrupt, or no will at all, and so consequently without the compasse of Christs rule.

The will of the borrower in this case, is like the will of an [Page 210] honest Trauailer, in giuing his purse to an arrant thiefe; for feare hee should loose both purse and life. Is such a man willing, thinke you, to loose his mony? Or like the will of a man, whose house beeing on fire, plucks downe part there­of to saue the rest; willingly indeede as the case stands with him, yet not simply, but vpon necessity. So the borrowers will is not free, but forced; and so a will against will.

2. With an infinite disdaine, and resolute contempt ab­horre to get so much as one farthing all the daies of thy life, by any wicked meanes or wrong doing. Doe not plague thy present outward state, bee it little or much; neither em­poison it to thy posterity, by any addition vnto it; by vsury, bribery, symony, sacriledge, stealing, grinding the faces of the poore, oppression, lying, falsehoods, forswearings, ouer-reaching trickes of wit, coozening, cunning conuei­ances, &c.

1. Thereby thou shalt desperately fall into the reuen­ging hands of an angry God: diuine vengeance will dog thee hard, and continually at the heeles for thy destruction. Which is incōparably a greater plague then extremest beg­gery, and the bitterest confluence of all the most vexing out­ward miseries in the world.

Let no man, faith Paul, goe beyond and defraud his brother in any matter, because that the Lord is the auenger of all such. 1. Thes. 46.

2. Secondly, A little ill got, naturally accompanied with Gods curse, may so empoyson thy whole inheritance and all the rest of thy goods, that it may prooue like a dead Fly in a boxe of precious ointment; a sparke of fire in the thatch; a strong incentiue to diuine iustice, not onely to eate vp all honest comfort in outward things, but also to consume and waste all thy wealth: Nay, and sith immoderate desire of enriching and raising his S [...]d dicturus est, Habeo frios, qui­bus laborem, ha­beo quibus pro­spiciam; habeo quibus curam maximam geram.—Quam curam geris filiorum, vt eos obruas lachrymis miserorum? Non est hoc filios amare, sed potiùs neeare. August. Tom. 10. pag. 702. posterity, is the keenest spurre to his vnconscionable hoarding; euen to cut off also many times the cruell worldling himselfe, and cast him out of the [Page 211] world without stocke or seede. And therefore though the couetous caytife out of the hardnesse of his heart, and sea­rednesse of conscience, bee fearelesse and senselesse of the wrath of God, the wrong of his neighbour, and the wretch­ednesse of his owne soule; yet if he desire, as hee doth, with a raging vnsatiablenesse, like the graue, or hell, to thriue in his outward state, and prosper in the world; let him not med­dle so much as with a sticke, or a straw, a pin, or a point of another mans; neither at any time put his hand to any wicked way of getting, lest, beside the losse of his soule at last, and a world of miseries in the meane time, hee misse the very marke so eagerly aimed at; of making him and his great in the world. For hope of which hee is cursedly content to part with all true contentment in this life, and a Crowne of blisse in the Kingdome of hea­uen.

For this purpose, and to perswade, and presse this point vnanswerably, let vs take a view in Gods Booke of the di­uers waies, how he is wont in wrath to deale with wrong­doers and vnconscionable dealers.

It comes to passe, sometimes that the wicked worldling, insatiable earth-worme, God cursing his couetousnesse and cruelty, may see an end of his wealth euen in this world, ac­cording to that, Ier. 17. 11. As the Partridge sitteth on egges, and hatcheth them not: so hee that gettethriches, and not by right, shall leaue them in the middest of his dayes, and at his end shall be a foole. Iob 20. 15, 28. Hee hath swallowed downe riches, and he shall vomit them vp againe: God shall cast them out of his belly. The increase of his house shall depart, and his goods shall flow away in the day of his wrath.

Or it is no strange thing to see him prosper by vnconsei­onablenesse and craft, vsurious and other iniurious practises, all his life long; but then hauing scraped together his hoard of iniquity, with a great deale of carking, thoughtfulnesse, and selfe vexation; kept it with extreme feare, slauish di­strust, and heart-gnawing iealousies; parted Temporalium amor quantùm afficit, quum hae­ret possessio; tan­tùm, quum sub­trahitur, vri [...]. Gr [...]g. from it with much anguish, horrour, and almost with as painfull diuorce [Page 212] as that of the soule from the body: at last after the losse of it soule and all▪

1. He either leaues it to them who will liberally let flie abroad, and enlarge those golden heapes which greedinesse had formerly confinde, and strongly guarded with bolts and barres: According to that, Prou. 28. 8. He that by vsurie and vniust gaine increaseth his substance, hee shall gather it for him that will pitie the poore. See also Prou. 13. 22. Iob 27. vers. 16, 17.

2. Or it may be wholly scattered amongst meere stran­gers, according to that, Eccles. 6. 2. But a strange man shall eate it vp: See also Psalm. 39. 6. Eccles. 4. 8. and 2. 18, 19.

3. Or being bequeathed to his owne children, and blasted by Gods secret curse, it may melt away in their hands, as snow before the Sunne, according to that, Eccles. 5. 13, 14. There is a sore euill which I haue seene vnder the Sunne, namely, riches kept for the owners thereof to their hurt. But these riches perish by euill trauell; and he begetteth a sonne, and there is nothing in his hand.

But howsoeuer, whether ill gotten goods perish or pros­per in the owners hands, or his posteritie: sure I am, the in­euitable plague and iust vengeance of God cleaues insepa­rably vnto his soule; and hunts that man to destruction, who­soeuer he be, that enricheth himselfe by wicked and wrong­full meanes, without timely repentance and true restitution, if he be able.

He that hath oppressed the poore and needy, or hath spoyled by violence,—or hath giuen vpon vsury, or hath taken increase; the same reason is also of all indirect and vnlawfull getting, shall he liue? He shall not liue: he hath done all these abominations, hee shall surely die, his blood shall bee vpon him, Ezek. 18. vers. 12, 13.

And maruaile not, neither be mis-led, though thou ob­serue sometimes wicked worldlings themselues, their heires, and heires heires, to wallow also in that wealth which the Grandfathers got wrongfully. For they are for all this, but as so many sensuall earth rooting hogs, fatted for the Psal. 92. 5. knife; [Page 213] and haue this wofull brand set vpon them by the Spirit of God, Psal. 17. 14. They are men of the world, and haue their portion in this life. But euer hold this as a terrible and true principle. It is one of the greatest Nihil est infoeli­cius foelicitate peccantium; quâ poenalis nutritur impunitas, & ma­la voluntas velut hostis interior ro­boratur. August. Epist. 5. curses vnder the Sunne; to prosper in our wayes, and be out of the way to Heauen.

3. Thirdly, it is a ruled case and concurrent resolution a­mongst Diuines: That if thou doest not restore, being able, whatsoeuer thou hast any waies got wrongfully, and wic­kedly; thou canst haue neither well grounded assurance of vnfained Without restituti­on, God accepts not your confession, nor yet your repentance. Hom. of the resur­rection. repentance, nor true comfort of the pardon of that sinne. A cutting conclusion against all cut-throat Vsurers, Simonists, Sacrilegians, Bribe-takers, Grinders of poore mens faces, Hoarders by fraud, Oppressors of all vnder them Whosoeuer maketh not restitution, be­ing able to restore, He neither hath vn­fained repentance for his sinne, nor any sound assu­rance of the for­giuenesse thereof. Downam vpon Psalm. 115. of the same trade, by some Machiuillian tricke, and the rest of that cruell crue.

How can he be said to repent soundly, that lies still soa­king in his sinne, wittingly, and willingly? Now, whosoeuer keepes still in his hands any thing wickedly got, continues a wrong doer still; and therefore doth it not faithfully, but on­ly faineth repentance. Whereupon saith Austin, If a man Si res aliena prop­ter quam pec a­tum est, cùm reddi possit, nō redditur, non agitur poeni­tentia, sed fingitun. Epist. 54 pag. 280. Non remittitur peccatum, nisi re­stituatur ablatum. Ibidem. restore not ill gotten goods being able, his repentance is not comfortable, but counterfeite.

Dreadfull also is the doome of the said Father vpon all wrong-doers, The sinne is not remitted, except that which hath been vniustly taken be restored: Either in act, if thou be able; or at least in vnfained affection, if thy state be wasted.

What a bedlam folly is it then, and cursed cruelty to thine Effectu, or affectu. owne soule; to heape vp those riches of iniquity, by base­nesse and wrong, which thou must afterward restore in the sense I haue said, or else neuer enioy any comfortable assu­rance of a true conuersion or pardon of sinne? Were he not a foolish thiefe, that would keep his stollen goods both in the face of his accuser and Iudge? Though in the meane time thou conceale thy cunning conueiances from the discouery and doome of humane iustice; yet assure thy selfe, besides the secret grumbling of thy selfe-accusing conscience; the [Page 214] angry eye of God also sees cleerely, and will shortly most certainely reuenge.

4. Almesdeeds, charitable erections of Colledges, Hos­pitalls, Free-Schooles, and other inferiour bountifull con­tributions; when God inables by good meanes; the neces­sities of his Poore cry for reliefe, and the sanctified heart with affectionate sincerity, aimes at Gods glory; are sweete­smelling sacrifices with which God is well pleased, Philip. 4. 18. Heb. 13. 16. But if his slauish gifts, and good deedes, largesses, and liberalities in this kinde, be impoysoned with former fraud, oppression, and wrong; though it bee well that the Church of God sometimes, the backes and bellies of the poore bee better thereby; yet to the impenitent and not restoring vsurer himselfe, or any other wicked dealer, in respect of acceptation with God, and true comfort to his owne heart, they are no better then the cutting off of a Dogges necke, or the sacrifice of a foole. Ill gotten goods are for restitution, not for distribution. Lest any couetous cauiller thinke the point too harsh & precise, heare what the ancient Fathers say to this purpose: Non recipit E­leemosynas de manu raptoris, aut foenerato­ris, In Cant. Serm. 71. Bernard: God recei­ueth not any almes at the hands of an oppressor or vsurer. Significantèr dicitur, suum; ne ra­pinis & vsuris, & alieno malo quae­situm panem ver­tamus in miseri­cordiam. In ca. 18. Ezech. pag. 536. Hie­rome: Significantly saith the Prophet; His owne bread, lest men should turne bread gotten by oppression and Vsury, into a worke of Mercy. Cùm iudicare coeperit Deus; dicturi sunt hi, qui de fraudibus viuunt, & de spo­lijs miserorum e­leemosynam fa­ciunt; Domine praecepta tua seruauimus, & in nomine tuo misericordias fecimus, pauperes pauimus, nudos operüimus Quibus dicturus est Deus, Quod dedistis, dicitis; quos pauistis, memoramini, quare non recordamini quos necâstis? Quos operüistis, gaudent, quos expoliastis, plangunt, &c. Tom. 10. Hom. 47. De remedijs peccatorum, pag. 699. Vnus repletur panibus, quem de rapinis satiâsti: & benedicet Dominus non te, sed eum, quem necâsti, Ibid. Austin: When God shall begin to iudge, those that liue now by fraud, and giue almes of the spoyles of the op­pressed, will say; Lord, we haue kept thy Commandements, and in thy name wee haue done workes of mercy; we haue fed the Hungry, we haue clothed the Naked, and entertained Strangers. To whom God will reply, You tell me what you haue giuen; but you tell me not what you haue taken away. You recount whom you haue fed; but why remember you not whom you haue vndone? They reioyce whom you haue clothed; but they lament whom you haue spoyled, &c. A man is filled with bread, whom thou feedest with [Page 215] spoyle: but the Lord will blesse, not thee, but him whom thou hast vndone, &c. Chrysostome; Sed quaenam est multorum ex­cusatio? Foenera­tus sum, aiunt; sed pauperi obtuli. Bona verba quae­so: talia Deus sa­crificia non acce­pit. Quod enim iustis laboribus collectum argen­tum est, propter hos iniquos foetus plerumque conta­minas, &c. Hom. 57. in Mat. But what is the excuse of many? I haue indeed been an Vsurer, say they, but I haue also been good to the poore. A sweete piece of matter, sure! But God accepts not such sacrifices. It were farre better to giue nothing to the poore at all, then giue in that manner. That wealth which is wonne by thy iust labours, is many times quite mard with such wicked mixtures, &c.

The very Paupetes non vt ferarum catuli, sanguine & caedi­bus nutriendi: quódque gratissi­mum est accipi­entibus, scirent dari sibi, quod ne mini est ereptum Plin. Panegyr. ad Traianum. Heathen man tells vs, That the poore are not to be fed like the Whelpes of wilde beasts, with blood and murther, ra­pine and spoile: but that which is most acceptable to the receiuers; they should know, that that which is giuen vnto them, is not taken from any body else.

Nay, one of the bloodiest men that euer breathed, Selymus, a Turkish Emperour, yet vpon his bed of death replyed thus to his Bassa, moouing him with the wealth taken from the Persian Merchants, to build an Hospitall for reliefe of the poore: Hist. of the Turkes in the life of Sely­mus the first. pag. 561. Wouldest thou, Pyrrhus, that I should bestow other mens goods wrongfully taken from them, vpon workes of charitie and deuotion, for mine owne vaine glory and praise? Assuredly I will neuer doe it: nay rather, see they bee againe restored vnto the right owners. Which was done forthwith accordingly, to the great shame, saith the Author, of many Christians; who minding nothing lesse then restitution, but making ex rapina holocaustum, doe out of a world of euill gotten goods, cull out some small fragments to build some poore Hospitall, or mend some blinde way. A poore testimony of their hot cha­ritie. Wretchedly then doe they delude the World, and de­ceiue their owne soules, who vainely thinke, that some workes of mercy at last, when they must needs leaue all, will expiate and recompence the cruelties and vnconscionable dealings of their whole life before. Zacheus penitent Pro­clamation consisted of two branches, Luk. 14. 8. As well for restitution, as distribution. He that would find the same mer­cy, must follow the same methode.

3. Let thy desire and delight neuer fall, or be fastened im­moderately vpon any earthly thing, though neuer so excel­lent, [Page 216] delicious, or amiable. For exorbitancy and errour this way brings many times, 1. A losse of the thing so doted vp­on. 2. Sometime a crosse. 3. Euer a curse.

1. For the first; our righteous and holy God, when hee [...]ees the current of his creatures affections to bee carried in­ordinately and preposterously from the Fountaine of liuing waters, vpon boken Cisternes that can hold none; from the bottomlesse treasury of all sweetest beauties, dearest excel­lencies, amiable delights, vpon painted shadowes; from the Rocke of eternitie, vpon a staffe of Reede; I meane, from the Creator, vpon the creature; He wisely and seasonably in the equitie of his Iustice, and out of the iealousie of his owne Glorie takes away that earthly Idoll, that the occasion of such irregular affection remoued, he may draw the heart, in which he principally takes pleasure, to his owne glorious Selfe, the onely Load-Starre of all sanctified loue, and bound­lesse Ocean of happinesse and blisse. Nay, it may be said in the sweetenesse of his mercy also, when he sees vs distracted, and as it were, desperately mad with making too much of any transitorie thing, so that our mind doth still runne and rest vpon it, as our onely heauen vpon earth; He snatches the edge toole out of our hands, lest we make away our selues spiritually; and withdrawes the beloued vanitie from before our eyes, lest we grow starke blind in the mysteries of Faith, and matters of Heauen, by too much gazing vpon the fa­ding beauty of any baser earthly obiect.

Thus the immoderate partiall affection of Parents, may become many times occasionall and accessary to the vn­timely taking away of a sweete, faire and towardly child. Whereby our gracious God iustly intimates vnto them their intolerable vnthankefulnesse of his mercy, and extreme in­dignitie to his Maiesty, in wickedly preferring in their loue, a creature before their Creator, and mercifully teaches them, that the flowre and seruour of their best and dearest affection is onely due, and should bee wholly deuoted to the greatest Good, God himselfe, and those truest, vnutterable, euer-du­ring delights prepared for the Blessed, in his Word here, and [Page 217] in the World to come hereafter, 1. Cor. 2. 9.

Conceiue proportionably of other things immeasurably desired, and delighted in. If thou dotest vpon a good wit, thou mayest be stricken with distraction: if vpon abundance of learning, or much worldly wisedome, thou mayest be in­fatuated, at least at some speciall times, when thou wouldest gladly doe the best; or in some important businesse, which most concernes thee: if vpon some highplace, thou mayst with Haman, Shebna, and thousands moe, be throwne down into the gulph of calamitie and woe, contempt and scorne: if vpon a faire house, it may be leuelled with the ground, by the flames of Gods wrath: if vpon a beautifull face, it may bee disfigured with the Poxe, or other deformities: if vpon a hoard of gold, it may be disperst by fire, robbery, desolations of warre: nay, if euen vpon thy graces with an ouerweening conceit of selfe-excellency, selfe-opinion, selfe-sufficiency; if they be onely generall graces, thou mayst bee quite stript of them; if sauing, thou mayst bee cast into a dampe and deser­tion for a time, in respect of all comfort, sense, vse and exer­cise, &c.

2. For the second, though God may permit thee to pos­sesse still that outward worldly comfort, vpon which the fury of thine affection is so fastened, and thine heart graspes with such greedinesse and excesse; yet in this case thou mayest iustly expect a crosse; either, 1. In the thing doted vpon. With what a deale of cutting discomfort, and gashes of bit­ter griefe did Absalom dandled in Dauids affection with too much indulgence, rent his Fathers royall heart by imbruing his hands in his brothers blood, and with vnnaturall trayte­rous violence and villany snatching at the Imperiall Crowne vpon Dauids head? Another famous instance to this pur­pose we find in the story of the Greeke Emperours. The old Emperour Andronicus doted with such extreme impotency of partiall affection vpon his Nephew, young Andronicus, that in comparison of him, he did not onely disregard the rest of his Nephewes, but also his owne children: and as the [...] Stori [...] ▪ pag. 158. Storie tels vs, was not willing to spare him out of sight either [Page 218] day or night. But what were the consequents of this cocke­ring? When he was stept further into yeeres, besides a world of miseries and molestations created to his Grandfather in the meane time, at length pressing without resistance vpon his Palace, with purpose to surprize his person, though the old Emperour intreated him with much affectionate Royall eloquence, which might haue pierced an heart of steele or Adamant, That he would reuerence those hands, which had often­times most louingly embraced him, yet crying in his swathing clothes: that he would reuerence those lips, which had often­times most louingly kissed him, and called him his other Soule: that he would spare to spill that blood, from which himselfe had taken the fountaine of life, &c. For all this, after some kind words, and courteous embracement, at first indeed premised, and in hot blood; in conclusion, being polled and shauen, was made a Monke, and the Anuile of much dunghill scorne and vilest indignities, vntill the workemanship of death had finished the sorrowfull businesse of a wretched life. A third, and very remarkeable to fright all Parents from foolish do­ting, heare out of Austin. Non mi [...]emini, statres charissimi, si hodiè ter ser­monē, Deo auxi­liante, perfecero. Accidit hodiè ter­ribilis casus, vt omnes audîstis; propter quem non solùm ad Ecclesi­am Hypponensem omnes antiquio­res habere volui, sed etiam omnes soeminas, & infan­tes in vnum con­gregari praece­pi, &c. By reason of a terrible & dreadfull accident, he called his people together, as it seemes, to a Ser­mon the third time, the same day; thinking, no doubt, out of his watchful spiritual wisdom, to work more succesfully, and to leaue more strong and lasting impressions in their hearts, while the bloody vnnaturall villany was yet fresh in their eyes and eares. And when they were met together, he re­lates the dolefull storie: Filium, vt scitis, habebat: & eum vnicum posside­bat: & quia vnicus erat, eum superfluè diligebat, & supra Deum. Ideò superfluo amore in ebriatus, filium corrigere negligebat, dans etiam potestatem faciendi omnia, quae placita essent illi. O dolosa libertas! O grandis filiorum perditio! O paternus amor mortiferus! Ecce, filios se dicunt diligere, quos iugulari procurant. Dicunt eos amare, quibus iam suspendia parant, &c. Sed ecce, hodiè ebrietatem perpessus, matrempregnantem nequitèr oppressit, sororem violare voluit, patrem occidit, & duas sorores vulnerauit admortem. O magna Diaboli dominatio! &c. August, adfratres in eremo. Serm. 33. Our noble Citizen (saith he) here of Hippo, Cyrillus, a man mightie amongst vs, both in worke and word, and much beloued, had, as you know, one onely sonne, and because he had but onely one, he loued him immeasurably, and aboue God. And so being drunke with immoderate doting, hee neglected to correct him, and gaue him liberty to doe whatsoeuer [Page 219] he list. Now this very day, this same fellow, thus long suffered in his dissolute and riotous courses, hath in his drunken humour wickedly offered violence to his mother great with child, would haue violated his sister, hath killed his father, and wounded two of his sisters to death. O mightie domination of the Deuill! &c. But I need not prosecute this point by further illustration out of strange Stories. Daily experience presents vnto our eyes and eares, the many wofull discomforts, vnkind requi­tales, and vnnaturall vsages, which Parents receiue at the hands of those children, which in their younger yeeres they made wanton with their loue, and vndiscreetly doted vpon. 2. Or in some other kind; for example: If thine heart be set vpon riches, God may iustly, and mercifully too, exercise, and afflict thee with his heauy hand; vpon thy body, with sicknesse; vpon thy conscience, with terror; vpon thy reputa­tion, with disgrace, or the like, thereby to vnglue thy noble spirit from the dust, and rent it from grouelingnesse vpon the earth. If thou be ambitiously enamoured vpon honours and high roomes; after wasting thy wealth, wounding thy con­science, wearying thy selfe with bribery, basenesse, and irke­some waiting, thou mayest bee taken away vntimely in the very pursuite, or presently after the attainement of them, &c. Thus it is not strange or extraordinary with God, to preuent, or take off our hearts from taking selfe-conceited pleasure or pride in any thing we enioy, by crossing and correcting vs in other kindes. Euen Paul, that blessed Saint and seruant of the Lord, lest his heart should be too much pleased, and puft vp with abundance of reuelations; he was vext and crost with his owne concupiscence, there was giuen to him a thorne in the flesh, the messenger of Satan to buffet him, 2. Cor. 12. 7. that is, as I conceiue, hee felt his originall corruption sharpened, and eneagered against him, and let loose in some sort vpon him: which is a terrible cut to a tender conscience.

3. For the third, howsoeuer it fare with thee otherwise; if thou settle thine heart vpon any earthly thing with inordi­nate desire and delight, thou shalt be sure to be haunted with a double curse: 1. The rage of vnsatiablenesse, vnsatisfiable­nesse: [Page 220] 2. That greatest plague, hardnesse of heart.

1. The Father of Spirits hath inspired into our im­mortall soules a large capacity, and such an infinite appetite, that no finite excellency, created comfort, or earthly thing can possibly fill. Gold, siluer, riches, honours, crownes, kingdomes, are no fit matter or adequate obiect, for such an immateriall and heauenly borne spirit, to repose and feed vp­on, with finall rest and full contentment. Nay, not this whole materiall world, were it beautified and set out with all the amiablenesse, splendour, and allurements, which the deuill by his iugling Alchymy put vpon it, when he presented it to the eye of Christ Iesus, Math. 4. 8. with addition of the star­ry and Empyrean heauen, shining with all their admirable beauty and glorious inhabitants, could by any meanes con­fine, satisfie, and content the irke some wandrings, vnlimited desire, and vast comprehensiuenesse of the soule: but it would still bee Cor humanum in desiderio aeter­nitatis non fixum, nunquam stabile potest esse, sed omni volubilitate volubilius, de alio in aliud transit, quaerens requiem, vbi non est. In his autem caducis & transitorijs, in qui­bus eius affectus captiui tenentur, ver [...]m requiem inuenire: quoniam tantae est dignita­tis, vt nullum bo­num, praeter sum­mum Bonum, ei sufficere possit. Aug. Tom. 9. pag. 1003. transported with the passionate disquietnesse of selfe vexation, and tortured vpon the racke of restlesse dis­content; vntill it fasten and fixe vpon an obiect, infinite both in excellency and endlesnesse, wherin is contained the whole latitude of Entity and goodnesse, the euer-blessed and only­adored Trinity. Where, and when alone, it softly and sweet­ly, with the hight and fulnesse of all desireable content­ment, rests in the armes of God, and bosome of eternall blisse; which all blessed soules attaine thus, and by these meanes:

When it pleased God by the mercifull violence of his Almighty hand, to turne the sensuall bent and powerfull cur­rent of the seduced soule, from the creature, to the Creator; from the painted brauery of this vaine world, to the heauen­ly beautie of his blessed Word; from carking encumbrance about many things, to pursue and ply that One needfull thing; by a sound and vniuersall change of the whole man, and translation of him from the darkenesse of naturall ignorance, death in sinne, and power of the deuill, to the light of sa­uing knowledge, the life of sanctifying grace, and the li­uing God: I say then, the restlesse wandrings of the vnsatis­fied [Page 221] soule, begins first to settle with some sweet contentment, vpon the flowers of Paradise, glimpses of heauenly glory, in­fallible earnests of euerlasting blisse, sauing graces; and its infinite appetite is well stayed in the meane time, with that comfortable entercourse and blissefull Communion, which it enioyes in part with the blessed Trinity, by the Word, Sa­craments, and other his holy Ordinances, appointed and sanctified for that purpose; vntill it remooue from an house of flesh▪ into the Empyrean heauen. And then,

1. The vnderstanding is first filled with finall and euerla­sting contentment, by a cleere glorious sight of God, which they call Beat ficall vision; when we shall see him face to face; know him as we are knowne, 1. Cor. 13. 12. see him as hee is, 1. Ioh. 3. 2. For as the Sunne of this world, by his beames and brightnesse ill [...]ghteneth the eye, and the ayre, that wee may see, not onely all other things, but also his owne glorious face: so God, blessed for euer, the Sunnes Creator, the Im­periall Sunne of the world aboue, in whose presence, the v­nited splendour of ten thousand of our Sunnes would vanish away, as a darkesome moate and lumpe of vanitie, doth by the light of his holy Spirit, so irradiate the mindes of all the blessed, that they are thereby enlarged and inabled, not only to behold eminently in him, the beauty, goodnesse, and ex­cellency of all creatures, in a farre more admirable and ori­ent manner then in their owne beings; but also his owne face, essence, will and counsels, perfections and attributes, in­comprehensible greatnesse and Maiesty.

2. Secondly, the will also is then fully and for euer satis­fied with a perfect, inward, eternall communion with God himselfe. O [...]r sweet glorified Sauiour, being God and man, by his humane nature assumed, vniteth vs to God, and by his diuine nature assuming, vniteth God vnto vs: so that by this secret and sacred communion, we are made in an admirable and blessed manner, partakers, and as it were, possessours of God himselfe; and communicate with him in all his good­nesse, perfections, excellencies, and happinesse. O bottom­lesse depth, and dearest confluence of all ioyes, pleasures, [Page 222] sweetnesses, delights, vnconceiueable, vnutterable, infinite! This is the supreme end of our Creation and Redemption; the very flower, quintessence, and sinew, as it were, of our So ueraigne good. By this act of blessednesse, we are filled with all the fulnesse of God: He becomes vnto vs All in all; so that thereby we liue his very life, in purity, eternity, since­rest pleasures, highest perfection; though not to the height of his infinitenesse; for wee are but creatures; yet in propor­tion to our capacitie, and vtmost possibility, which is a feli­citie aboue measure, and past imagination. In these two acts thus exercised about an infinite Obiect, God him­selfe, doth Blessednesse, essentially and formally consist: but principally in the fruition of God, by a full, immediate, and compleate communion with him, and most blessed partici­pation of all his glory and All-sufficiency. And therefore Aquinas and all his followers come short, in placing our highest blisse, onely in the act of the vnderstanding, the Vi­sion of God. I am woont to expresse and illustrate it thus: though there be an infinite distance and disproportion in the things compared: It would mightily delight a man, really and in person, with ease and safetie to passe ouer and view the circuite of the whole earth, and all the wonders of the world; all the great cities, renowned men, magnificent courts, rich mines, spicie Ilands, Chrystall mountaines, coasts of Pearles, rockes of Diamond, &c. of which Geographers write, and Trauailers talke: but if besides, as he passed along, he should haue sure and euerlasting possession giuen of them all, what an immeasurable materiall addition would it make vnto his speculatiue delight? And with what strange amaze­ment and admiration of his making for euer, and maruei­lous happines, would it rauish his heart? Euen so proportio­nably, but aboue all degrees of comparison; though a bound­lesse Ocean of endlesse sweetnes, and inexplicable ioy arise in the soule from the sight of God; yet this blissefull commu­nion, whereby we possesse and enioy him, in a neere, excel­lent vnspeakable maner; & partake with him in all his excel­lencies, perfections, and felicities, doth crowne, as it were, our [Page 223] Crowne of glory, and actuate that heart-rauishing contem­plation, with the very life of euerlasting life, and soule of hea­uenly ioyes and highest blisse. Thus, and in this manner doe the restlesse wanderings and infinite appetite of these aspi­ring sparkes of heauen, our immateriall and immortall spi­rits, come to finall rest and euerlasting repose: When at last they shall graspe in the armes of their desire, that chiefest Good, the most glorious Deitie, and bathe themselues free­ly and fully in that euer-during Welspring of Immortality and Life. But now set aside the fruition of this Obiect, infi­nite both in excellency and endlesnesse, the onely aime and end of the soules endlesse aspirations: And though thou shouldest crowne a man compleately with the worth of this whole world, the admirable splendour of the Empyrean heauen, the beauty of a shining Sunne-like body, the rich and royall endowments inherent in a glorified soule, the sweetest company of Saints and Angels, the comfort of eter­nity; yet his soule would still be full of emptinesse and appe­tite, and vtterly to seeke for the surest Sanctuary, and supre­mest solace to settle her vnsatisfied longings vpon. Onely once admit it to the face of God, by Beatificall Vision, and to fruition of the most glorious and euer-blessed Trinity, by immediate communion, and so consequently to those Tor­rents of pleasures, and fulnesse of ioy flowing thence; and then presently, and neuer before, its infinite desire expires in the bosome of God, and it lyes, as it were, downe softly, with sweetest peace and full contentment, in the imbrace­ments of euerlasting blisse. The other innumerable inestim­able ioyes in heauen, are, I deny not, transcendent, and raui­shing: but they are but all accessories to this Principall, drops to this Ocean, glimpses to this Sunne. Well then, if this bee the onely way to the soules eternall welfare; then those vn­happy soules, which runne a contrary course, and seeke for satisfaction in any creature, or created comfort, stand deser­uedly still vpon the racke of restlesse discontentment, and are iustly cursed with the gnawing rage of vnsatiablenesse: and must needs be so. For besides, 1. That the furious torrent [Page 224] of our sensuall corruption, being once on foote after world­ly pleasures, and swelling by a continuall infusion of hellish poyson, doth with an impetuous headstrongnesse, beare and breake downe all bonds and bankes of moderation and stint, and will neuer be restrained from its vnsatiable rage, if God helpe not, vntil it be swallowed vp in the bottomlesse gulfe of misery and horrour: for it is the natiue property, or rather, poyson of inordinate affection, not onely to drinke deepe of sinfull delights, but to carouse, to be drunke; nay, to adde vnquenchable thirst vnto drunkennesse, sucking them in with fresh supply of endlesse greedinesse, as the Horse-leach corrupt blood, till it burst againe. 2. That the infinite desire of the soule confined to a creature, or any worldly comfort, is payned and pinched, as a foote wedged in a straight shooe; it being no competent or proportionable satisfaction to its expectation and large capacitie. Hence it is, that giue Rome to Caesar, as they say, and he will ambiti­ously pursue the Soueraigntie of the whole earth. Let Alex­ander conquer the world, and he will aske for moe: let those be subdued, he would climbe vp the staires of his vast desires towards the starres: if hee could aspire thither, hee would peepe beyond the heauens, &c. No Non satiat ati­mu [...], nisi incor­ruptibilis gaudij vera, & certa ae­ternitas. August. rest vnto mans soule, but in Gods eternall rest. 3. That there being no proportion betweene spirits and bodies; thou maiest aswell vndertake to fill a bag with wisedome, a chest with vertue; as thine im­mortall soule, with gold, siluer, riches, high roomes, this whole materiall world, or any earthly thing. See Eccles. 5. 10. 4. I say, Besides these three causes of vnsatisfiable­nesse, God himselfe doth iustly put that property and poyson into all worldly things doted vpon, and desired immoderate­ly, that they shall plague the heart that pursues them; by fil­ling it still with a furious and fresh supply of more greedi­nesse, longings, iealousies, and many miserable discontent­ments: So that they become vnto it, as drinke vnto a Auaritia insatia­bilis ebrietas. Et ficut ebrij, quanto plus vini ingurgitant, tantò magis ad sitim inflammantur: sic & isti quo (que) insaniam hanc indomitam nun­quam sistere possunt, sed quantò magis suas opes augeri vident, tantò & concupiscentiâ magis flagrant. Neque antea à pessimo appetitu hoc absistunt, donec in ipsum malitiae profund [...]m descenderint. Chrys. Hom. 23. in Gen. drun­kard, [Page 227] a man in a Hydropicus, quò amplius biberit, amplius sitit: & omnis auarus ex potu sitim multi­plicat. Quia cùm [...]a, quae appetit, adeptus fuerit, ad appetenda alia amplius, & ampli­us anhelat. Qui enim adipiscendo plus appetit, huic sitis ex potu cres­cit. Greg. in cap. 18. Iob cap. 6. dropsie, or burning feauer, serue onely to inflame it with new heate, and fierie additions of insatiable thirst and inordinate lust. No maruaile then though the working heart of euery naturall man, vnreconciled to God, be Isa. 56. [...]0. like the raging sea that cānot rest. That roaring Element, to which the Spirit of God resembles a wicked man, must needes bee a much troubled and very restlesse creature; sith it is continually tossed, & turmoyled with variety of contrary and confused motions; that of estuation, reuolution, reflectiō, descension, and agitation by the windes: semblably, if thou couldest see the inside of the greatest gracelesse Monopolist, and ingrosser of all the most desireable excellencies vnder the Sunne, glistering in the highest Emperiall Throne vpon the earth; thou shouldest behold his heart for all that, rent asun­der with many raging distempers, and tempestuous whirle­windes of contrary lusts; a very hiue of vnnumbred cares, sorrowes, and passions; boyling incessantly with irkesome suspitions, false feares, insatiable longings, secret grumblings of conscience, torturing distractions, and tumultuations of hell.

By the way, let me tell you, that this immoderate desire, inordinate delight which I speake of, glued to some speciall sensuall obiect, which naturall corruption singles out, and makes chiefest choice of, to follow and feed vpon, with grea­test contentment and carnall sweetnesse, become the parents of euery mans bosome sinne.

If it fall in loue with honours and greatnesse, it breeds and brings forth ambition, which is an vnquenchable thirst after visible glory, and a gluttonous hunting after high roomes. As it inhabiteth the highest and haughtiest spirits, and is su­perlatiue and transcendent in its obiect and aspirations; so of all the stormy perturbations, which rent and rage in the heart of man, it is most tempestuous and desperate. Ventrous it is to climbe vp any staires of basenesse, bribery, blood; to tread vpon the ruines of the noblest innocency, vpon the mercilesse desolations of dearest friends and neerest kindred, to domineere for a while, though it be damned euerlastingly [Page 226] afterwards; as it is too cleere in the Turkish Emperors, and in that great Master of mischiefe and Machiauelisme, Richard the third, of this Kingdome, who with a bloody hand pressed out the breath of those two orient Princes in the Tower, his Nephewes, and naturall Lords. It is victorious ouer all other affections, and masters euen the sensuality of lustfull pleasures; as appeares in the greatest Warriours and ancient Worthies amongst the Heathen, who tempted with the ex­quisitenesse and variety of choisest beauties, yet forbore that villany, not for conscience sake, and feare of God whom they knew not; but lest they should interrupt the course, and stop the current of their warlike reputation, ambitious designes, and atchiuements of state. But whatsoeuer other pestilent properties empoyson it, it neuer failes to ingender in the heart, which harbours it, as its proper Thunder-bolt, and blasting, feares, cares, iealousies, enuies, enraged thirst of rising still, impatiencie of competition, vncapablenesse of satiety, which is most for my purpose. For the proud and am­bitious man enlargeth his desire as hell, and is as death, and can­not bee satisfied. Hab. 2. 5. Who can fill the bottomlesse pit of hell, or stop the vnsatiable iawes of death? neither can the greedie humour of an haughtie spirit, the aspiring inso­lencie of a boisterous Nimrod be possibly stayed or stinted; no not with the top and variety of highest honours, though hee should alone and absolutely be crowned with the Soue­raignitie of the whole earth, and command the felicities of this wide world.

If it fall in loue with riches, it breeds and brings forth coue­tousnesse, the vilest, and basest of all the infections of the soule, in the most contemptible, and dunghill disposition. For this kyte-footed corruption wheresoeuer it seizeth, and domineeres, blasts, and banisheth all noblenesse of spirit, naturall affection, humanity, discretion, reason, wisedome, manlinesse, mutuall entertainements, entercourse of kind­nesse, and loue; and turnes all, euen the soule it selfe, into earth and mudde. It drawes by a cunning reserued basenesse, all occasions, circumstances, aduantages, witte, policy, [Page 229] euen friends, and acquaintance; nay religion, conscience, and all to bee seruiceable, and contributary to a greedy wolfe, and raging gangren of hoarding vp Gold, and worldly pelfe. In a word, it makes a man with a Bedlam cruelty to contemne himselfe, body and soule, for a little transitory trash; wilfully to abandon both the comfortable enioyment of the short time of this present mortality, and all hope of the length of that blessed eternity to come. And as the obiect of it is most earthly, base, and incompetent, so of all other vile affections, it is most sottishly, and senselesly vnsatisfiable. For how is it possible that earth should feed or fill the immateriall, and heauen-borne spirit of a man? It can not be, and the Spirit of God hath said, it shall not be. Eccles. 5. 10. & 4. 8. He that loueth siluer, shall not be satisfied with siluer. The eye is not satisfied with riches. Hence it is, that the deepe­lier and more eagerly the dropsie heart of the couetous man doth drinke of this golden streame, the more furiously still it is inflamed with vnsatiable thirst: nay certaine it is, that if he should purchase, and possesse a Monopoly of all the wealth in the world; were he able to empty the Westerne parts of Gold, and the East of all her Spices, and precious things; should hee enclose the whole face of the earth from one end of heauen to another, and heape vp his hoard to the starres; yet his heart would be as hungry after more riches, as if he had neuer a penny, and much more.

If it fall in loue with beauty, and the swaggering brauery of good fellowship, it begets lust, and sensuality; which make their minions madde with bitternesse and malice, a­gainst the very least glimpse of holinesse, or any religious re­straint; enrage them with mutuall fury, to engulfe themselues into the bottomelesse whirlepoole of sensuall pleasures, and so empoyson their hearts with a furious vnquenchable thirst after them, that they will neuer leaue their hold, and haunt, vntill they either bee broken with the hammer of the Word, or burst with the horror of despaire. You may trace these pestilent properties in the practise of those vo­luptuous Gallants, Wisedome 2. (A booke though not of [Page 230] diuine authority, yet profitable for precepts of morality.) In which Chapter you may finde, as I haue euer conceiued, a description to the life, and most exact Character of the goodfellowes of our times; who are transported equally with a desperate insatiable humour of rauenous feeding vp­on the froth, and filth of their impure delights, as greedily as the Oxe suckes in water: and with an implacable enmity a­gainst Iam. 5. 5, 6. the purity, and power of godlinesse. For the first, heare their cry vnto their companions. Verse 6, &c. Come on therefore, let vs enioy the good things that are present: and let vs speedily vse the creatures like as in youth. Let vs fill our selues with costly Wine, and Ointments: and let no flower of the Spring passe by vs. Let vs crowne our selues with Rose­buds before they bee withered. Let none of vs goe without his part of our voluptuousnesse: let vs leaue tokens of our ioyful­nesse in euery place; for this is our portion, and our lot is this. For the other, take notice of their boystrous swaggering combination, to become bloody goades in the sides, and cruell prickes in the eyes of Gods people. For proportiona­ble to their impatiency of being crost in their course of pleasures, is their rage in persecuting the godly. And therefore being resolute to liue and dye good fellowes, they also resolue from the same ground, to hold an euerlasting vnreconcileable opposition to the way which is called holy, Acts 28. 22. especially, sith euery where it is so spoken against. Whence, I say, they grow, and glue themselues together in this com­bination, Verse. 10, &c. Let vs oppresse the poore righte­ous man,—Let our strength bee the law of iustice: for that which is feeble, is found to bee nothing worth. There­fore let vs lie in waite for the righteous: because hee is not for our turne, and he is cleane contrary to our doings, hee vpbrai­deth vs with our offending the Law, and obiecteth to our in­famy, the transgressing of our education. Hee professeth to haue the knowledge of God: and he calleth himselfe the childe of the Lord. Hee was made to reprooue our thoughts. Hee is grieuous vnto vs, euen to behold: for his life is not like o­ther mens, his waies are of another fashion. Wee are esteemed [Page 231] of him as counterfeits: hee abstaineth from our waies, as from filthinesse: hee pronounceth the end of the iust to bee blessed, and maketh his boasts that God is his Father:—Such things they did imagine, and were deceiued: for their owne wickednesse hath blinded them. As for the mysteries of God, they know them not: neither hoped they for the wa­ges of righteousnesse: nor discerned a reward for blamelesse soules.

If it edge, and eneager malice, it breedes reuenge, a wol­uish, and vnnaturall thirst after blood: which haunts most, the most weake, fearefull, and cowardly spirits. For we euer see the baseft and most worthlesse men, to be most malicious and reuengefull. Seldome doth it finde any harbour in a wel­bred, and a generous minde. As Thunders, Tempests, and other terrible agitations in the ayre, trouble onely, and disquiet these weaker fraile bodies below, but neuer di­sturbe or dismay those glorious heauenly Ones aboue: so scurrill girds, imperious doggednesse, disgraces, and wrongs, vexe, and distemper men of baser temper: but the nettling disposition, causelesse spite, and childish braw­lings of hasty fooles, wound not great and noble spirits. Now this boyling and biting distemper, though against nature it feede vpon blood; yet, so true is the point I pursue, (but would you thinke it?) is also insatiable. Witnesse that Monster of Millaine, who, as De Repub. lib. 5. cap. 6. Bodin reporteth, when hee had surprised vpon the suddaine, one whom hee mortally hated, hee presently ouerthrew him; and setting his dagger to his brest, told him, hee would certainely haue his blood, except he would renounce, abiure, forsweare, and blaspheme the God of heauen. Which when that fearefull man, too sinfully greedy of a miserable life, had done in a most horri­ble manner; hee immediately dispatcht him, assoone as those prodigious blasphemies were out of his mouth: and in a bloody triumph insulting ouer his murthered aduersary, as though whole hell had dwelt in his heart; he added this most abhorred speech: Oh, saies hee, this is right noble, and heroicall reuenge; which doth not onely depriue the [Page 232] body of a temporary life, but brings also the neuer-dying soule vnto euerlasting flames. Witnesse the cruellest of men, Mahomet the great, who as the Story reports, was in his time History of Turkes, pag. 433. the death of eight hundred thousand men. But aboue all, that Beast of Rome carries away the bell for insatiablenesse in blood-sucking, who though he was long since drunke with the blood of the Saints, as with new Wine; and in his drun­ken humour, hath furiously spilt, and powred out vpon the face of Christendome, a world of blood, almost all in our re­membrance: Witnes the incredible deale of Christian blood which that mercilesse monster, the Popish Inquisition swal­lowes downe in secret: Witnesse the horrible butcheries executed vpon Professours in the Low countries: Gesse the rest by that cruell confession of Metran. Belg. Hist. lib. 4. p. 127. Alua, who bosting in the bloodshed of the Saints, said on a time at his table, that he had been diligent in rooting out of heresie; (so the Antichristians call the right way to Heauen.) For besides those which were slaine in warre, and secret massacres, he had put into the hand of the Hangman eighteene thousand in the space of sixe yeeres: Witnesse Discedens ex I­talia Farnesius, di­xisse fertur, se tan­tum esse daturum stragem per Ger­maniam, vt in Lu­theranorum cruo­re vel natare possit ipsius equus Slei­dan comment. l. 17. Farnesius his ferall resolution at his depar­ting out of Italy; to make his Horse swimme in the blood of the Lutherans: Witnesse that most abhorred prodigious vil­lany, that euer the Sunne saw; the massacre at Paris, when in diuers places of France, about Hist of France, pag. 794. threescore thousand per­sons were murthered, and the streets of that Citie, as the Storie tels vs, strewed with carcases, the Pauements, Market­places and Riuer dyed with blood: Witnesse, besides other cruelties and bloody afflictions, three hundred faithfull ser­uants of Christ burned to ashes in this Kingdome, within His verò tempo­ribus per totum Christianū orbem, & nominat im per Galliam, infiniti haeretici sublati sunt. Franciscus Veronensis Con­stant. p. 2. cap. 11. pag. 96. Those which he cals Heretickes, were blessed Martyrs. lesse then fiue yeeres: Witnesse that horrible parricide per­petrated vpon the Royall persons of two French Kings, Hen­rie the third and fourth, who were successiuely butchered in a most barbarous manner, by two Popish Assasins, Clement and Rauilliac: Nay, in the late ciuill warres of France, twelue hundred thousand naturall French are said to be slaine: this Romish Beast being the bellowes and incendiary, &c. Yet I say, Though he hath already drunke vp such a deale of blood [Page 233] as insatiably, as Behemoth the Riuer Iordan: he is yet still like a shee-wolfe in the euening; and at this very time carou­sing almost in all corners of the Christian world, the blood of the Martyrs of Iesus as greedily, and with as furious thirst, as euer hee did, since the Dragon first gaue him his power. Reuel. 13. 4. But I hope in the strong God of our saluation, ( For strong is Reuel. 18. 8. the Lord God, who iudgeth the Whore) that this is the last draught, and that vpon his next health, as it were, begun to the Deuill, in this cup of fierie crueltie against the seruants of Christ, the Vial of Gods vnquenchable wrath wil choake him for euer. Blood he shal haue enough, but from the reuenging hand of the Lord God of recompences, in fury, and iealousie.

2. Besides that thus the rage of vnsatiablenesse and rest­lesnesse of pursuit, doth still boyle in euery carnall heart, that is carried immoderately after its owne wayes, or inordinate­ly vpon any earthly thing: it is also thereby in Gods iust iudgement extraordinarily hardened, and estranged from God. For the deepelier our affections are drowned in the World, and endeared to any sensuall delight; the more des­perately are they diuorced from God, and deaded to heauen­ly things. It is iust with God, to suffer that heart to be tur­ned first into earth and mud; and after to freeze and con­geale into steele and Adamant, which preferres Earth before Heauen; a dunghill before Paradise; broken cisternes which can hold no water, before the euer-springing Fountaine of glory and bl [...]sse; a few bitter-sweet pleasures, for an inch of time in this vale of teares, before vnmixed and immeasurable ioyes, through all eternity in those glorious mansions aboue. Our hearts are originally hard by the curse of Nature, Ezek. 11. 19. afterward by a wilfull course, and continuance in sin, we adde Adamant of our owne, Isai. 48. 4. Zech. 7. 12. and by not suffering the Sword of the Spirit to search and sun­der our minion-delights from our bosoms, Heb. 4. 7. Then Satan is let loose to put to his iron sinewes, Luk. 22. 3. Lastly, God himselfe hardeneth by an act of Iustice, as wee may see, Iosh. 11. 20. Exod. 9. 12. Thus the heart which hates to be reformed, being glued to a sensuall obiect, or worldly lust, by its owne [Page 234] inbred corruption, infusion of hellish poyson, and iust curse of God, growes into such a prodigious rocke: That no crosse or created power; not the softest eloquence, or seuerest course; nay, not the waight of the whole World, were it all prest vpon it, can possibly mollifie or reclaime it. It will neuer yeeld or relent, or be rent from its darling delight, but dye in its deadnesse, and be desperately hardened for the very depth of Hell; except the Almightie Spirit take the hammer of the Word into his owne hand, that by his speciall vnresistable power, and mercifull violence, he may first breake it in pie­ces with legall remorse, and after by the sprinkling and pow­erfull application of Christs blood, resolue it into teares of true Euangelicall repentance; that so onely by a gracious miracle of diuine mercy, it may be softned, sanctified, and sa­ued. The stubborne Iewes were heauily loaden with an ex­traordinary variety of most grieuous crosses and afflictions. There was nothing wanting to make them outwardly mise­rable; and no misery inflicted vpon them, but vpon purpose to humble, and take downe their rebellious hearts. The Pro­phet Isaiah, Chap. 1. paints out to the life, the rufull state of their fresh bleeding desolations; The whole head (saith he) is sicke, and the whole heart is heauie, &c. (for the place is meant, not as some take it, of their sinnes, but of their sor­rowes.) But all these blowes and pressures were so farre from melting them, that they made them harder: Wherefore should you be smitten anymore, for yee fall away more and more? What created power can possibly haue more power vpon the soules of men, then the sacred Sermons of the Sonne of God, who spake as neuer man spake? And yet His deare in­treaties, and melting inuitations, which sweetely and tender­ly flowed from that heart, which was resolued to spill its warmest and inmost blood for their sakes, moued those stiffe­necked Iewes neuer a iot: Hierusalem, Hierusalem, how often would I, and you would not? Matth. 23. 37. Isaiah, that Noble Prophet; whose matchlesse stile, incomparably surpasseth the vtmost possibility of all humane inuention; and to which the choicest elegancies of prophane Writers, are pure barba­risme, [Page 235] shed many, and many a gracious showre of most hea­uenly, piercing, sweetest eloquence vpon a sinfull Nation, and rebellious people, which were fruitlesly spilt as water vpon the ground, or lost, as vpon the hardest flint. His many hea­uenly soule-searching Sermons, which breathed nothing but spirit and life; yet to them hardened in their sinnes, and ha­ting to be reformed, were but as an idle and empty breath; vanishing into nothing, and scattered in the ayre. The Lord (as he saith) made his mouth like a sharpe sword, Isa. 49. [...]. and himselfe a chosen shaft; and yet that two-edged sword was full often blunted vpon their hardest hearts; and his keene arrowes discharged by a skilful hand, rebounded from their flinty bosomes, as shafts shut against a stone-wall. Verse. 4. Which made that Seraphicall Orator cry out; I haue labou­red in vaine, I haue spent my strength for naught, and in vaine. A course of extraordinary seuerity and terrour, was taken with the Tyrant Pharaoh, he was not onely chastised with rods, but euen scourged with Scorpions; and yet all the plagues of Egypt were so farre from taming, and taking downe his proud heart; that euery particular plague added vnto it a seuerall iron sinew; so farre they were from soft­ning it, that they seared it more. No materiall weight can more crush the heart of a man into pieces, then braying in a morter: and yet saith Salomon, Though thou shouldest bray a foole, an old obstinate sinner, in a morter among wheate with a pestle: yet will not his foolishnes, his wilfull cruelty in killing his owne soule, and Bedlam madnesse, in exchanging a little transitorie pleasure, with endlesse paine, depart from him. Prou. 27. 22. Now what an horrible hardnesse, and hellish stone is that, which no ministery or misery, nay, nor miracles, See Exod. 10. 27. 1. King. 13. 33. 2. King. 1. 11. Ioh. 18. 12. nor mercies, Isai. 26. 10. can possibly mollifie?

Here now should I haue passed out of this point, did I not conceiue, that of all the waightiest ciuill affaires incident to humane deliberation, there is none more materiall, impor­tant, or of greater consequence, either for extremest outward vexation, and hearts-griefe; or extraordinary sweete content­ment, [Page 236] and continuall peace, then matter of marriage. A word Bonum coniugi­um est terrestris Paradisus: malum, terrestris infernus. or two therefore of, 1. conuenient entrance into, and, 2. com­fortable enioyment of that honourable estate.

For the first: 1. Let thy choyce be in the Primum ergo in coniugio religio quaeritur. Ambros. primo de Abrah. Patriarch. cap 9. While they (mea­ning women not marrying in the Lord) please him not by marrying in him, they doe that whereby they in­curre his displea­sure, they make an offer of them­selues into the ser­uice of that enemy, with whose ser­uants they linke themselues in so neere a bond. Hookers Para­phrase, Lib. 2. Sect. [...]. vpon those w [...]ras of Tertul. Quae Domino non placent, vti­que Dominum of­fendunt, vtique malo se inferunt. Lib. 2. ad vxorem. Lord, according to blessed Saint Pauls Rule, 1. Cor. 7. 39. onely in the Lord. Let pietie bee the first moouer of thine affection, the prime and principall ponderation in this greatest affaire; and then con­ceiue of personage, parentage, and portion, as they say, and such outward things, and worldly additions, as a comforta­ble accessory, considerable onely in a second Dummodò mo­rata rectè veniat, dotata est satis. place. Let the world say what it will, to a mind truly generous, & ennobled with grace, the absolutest concurrence, and quintessentiall exquisitenesse of beauty, gold, birth, wit, or what else besides may be found most remarkable and matchlesse in that sexe, should be nothing, nor hold scale with the lightest feather vpon any Ladies head, in respect of a gracious disposition & godly heart. Religion and the feare of God, as it is generally the foundation of all humane felicitie; so must it in speciall be accounted the ground of al comfort and blisse, which man and wife desire to find in the enioying each of other. There was neuer any gold, or great friends; any beautie, or out­ward brauery, which tied truly fast and comfortably any marriage knot. It is onely the golden linke, and noble tye of Christianitie and Grace, which hath the power and priui­ledge to make so deare a bond louely, & euerlasting; which can season and strengthen that neerest inseparable societie with true sweetnesse and immortalitie.

2. Let coniugall loue warme thine heart, at least in some measure with affectionate contentment, and some more spe­ciall repose vpon the partie, as one with whom thou canst heartily and comfortably consort: for the husband, all con­currents, and ordinary possibilities considered, ought to set­tle his affections vpon his wife, as the fittest that the world could haue afforded him: and the wife should rest her heart vpon her husband, as the meetest for her, that could haue been found vnder the Sunne. By a constant entercourse of which mutuall contentment in each other, the husband will [Page 237] be to the wife as a couering of her eyes, that she lift them not Gen. 20. 16. vp amorously vpon any man: and the wife to the husband, the pleasure of his eyes, that he may still looke vpon her with Ezek. 24. 16. sober and singular delight. Otherwise they will find but cold comfort in that counsell and commandement of Salomon, Prou. 5. 18, 19. Reioyce with the wife of thy youth. Let her bee as the louing Hind, and pleasant Roe: let her brests satisfie thee at all times, and be thou rauisht alwaies with her loue. Without this mutuall complacency, that I may so speake, and louing contentment each in other, I doubt whether I should encou­rage any to proceed. And yet why should not a comforta­ble concurrence of grace on both sides, consent of Parents, meetnesse in state, stature, birth, yeeres, and all other requi­sites besides, create in a mortified heart, matrimoniall affecti­on? And yet I would by no meanes causelesly confine and ensnare any. And yet I would not haue an inuincible Anti­pathy, and Non am [...] to [...] Sabidi. I cannot loue, but I know not why, pretended, when as perhaps indeed and truth it is only carnall curiosity which breakes a conuenient match.

3. In going about such an important businesse, plie the Throne of Grace with extraordinary importunitie, and fer­uency of prayer; presse vpon, and wrestle, as it were, with God in dayes of more secret and solemne humiliation for a blessing in this kind, and with that sinceritie; that thou doe heartily desire him, whatsoeuer thy conceits, and expectati­on of future comforts, and conueniences may be; yet if it bee not with his liking, and to his glory, he would bee pleased to dash it quite. A good wife is a more immediate gift of God: House and riches, saith Salomon, are the inheritance of fathers; but a prudent wife is from the Lord. Hinc efficitur. speciali quadam ratione à Deo per preces vxotem piam & pruden­tem quaerondam esse. Car tw▪ in cap. 19. Prou. Si quod bonum vitae profuturum precibus à Deo, & votis petitur: maximè petenda est vxor bona. redditura & [...]es pros­peras laetiores, & leuiores aduersas; contrà verò mala & secundis insoleicet, & tristibus despondebit animum. A very Papist giue this counsell; l [...]t it not then [...]e contemned as [...]oo precise. Viues de Offic. Mariti. cap. 2. pag. 22. And therefore such a rare and precious Iewel See Genes. 24. 12, 63. is to be sued & sought for at Gods Mercy-seate, with more extraordinary earnestnesse, impor­tunitie & zeale. And methinks, that wife, child, or what other good thing is procured at Gods mercifull hand by prayer, [Page 238] should bring with it, euen in our sence and thankefull ac­knowledgement, a thousand times more sweetnesse and com­fort, then that which is cast vpon vs by Gods ordinary pro­uidence, without any suite at all, vnto his heauenly High­nesse.

4. Let the parties deale plainely and faithfully one with the other, in respect of their bodies, soules, and outward state. I meane it thus; That they should not deceiue and coozen one the other by a craftie cōcealement: of some foule disease, speciall deformity, naturall defect, &c. in body; espe­cially, which they thinke in their consciences, and impartiall consideration, if it were their case, would breed intolerable distaste and discontentment: or of some secret maime and cracke in their outward state, which neither the other partie, or friends, do either expect, or suspect: For so they may bring a great deale of after-misery, and too late repentance vpon the match. For naturally we hate them which beguile vs. And a man or woman is most impatient of failing, and being disappointed of their hopes and expectations, in so great and waighty affaire as Marriage is. And therefore it were very conuenient, and much better to disclose the one vnto the other, the materiall infirmities and wants in either of their bodies or goods, though with hazzard of missing the match; rather then the one to obtaine the other, with guile, cunning, and after-discomfort. I said also, in respect of their soules; by which I meane; that for the time of Wooing onely, as they call it, they should not put on a vi­sour, flourish, and shew of Religion, conuersion, and grace; when in deed and truth, there is no such matter. For this exe­crable imposture also, is sometimes villanously practised, to the infinite preiudice, and perpetuall hearts-griefe of the de­luded partie. And not onely some parties are cunning, re­serued, and faultie this way; but euen Christian friends are too often too forward, peremptory, and audacious, in giuing testimonies and assurances in such cases. Now this is the greatest guile, and most cursed coozenage of all; when one conceiues, by the present cunning carriage of the partie, and [Page 239] partiall information of friends, that he or she hath met with a soule beautified with grace; whereas when it comes to the tryall, hath iust none acquaintance with God at all.

Now I come vnto the second Point; A religious and com­fortable continuance in the Marriage-state. For the happy attainement whereof; let vs take notice of, and to heart; first, some common Duties, which are mutually to be performed on both sides.

I. Louingnesse. Which is a drawing into action, and kee­ping in exercise that habit of coniugall affection, Matrimo­niall loue mentioned before. It is a sweet, louing, and ten­derhearted powring out of their hearts, with much affecti­onate dearenesse, into each others bosomes; in all passages, carriages, and behauiours, one towards another. This mu­tuall melting-heartednesse, being preserued fresh and fruitfull, will infinitely sweeten and beautifie the Marriage state.

For an vninterrupted preseruation of this amiable deport­ment on both sides; let them consider,

1. The wise hand of Gods gracious prouidence guided all the businesse, and brought it to passe. And he commands constancie in this louing & lightsome carriage. Pro. 5. 18, 19. Reioyce with the wife of thy youth. Let her be as the louing Hind, and pleasant Roe, let her brests satisfie thee at all times, & be thou rauished alwayes with her loue. See also Eph. 5. 25. Methinkes this charge from the holy Ghost, being often reuerently re­membred, should euer beate backe and banish from both their hearts, all heart-rising and bitternesse; distaste, and dis­affection; all wicked wishes, that they had neuer met toge­ther, that they had neuer seene one anothers faces, &c. When the knot is once tied, euery man should thinke his wife, and euery wife her husband, the fittest for him of any in the world. Otherwise, so often as he sees a better, he will wish that his choise were to make againe; & so fall off from respect to this Commandement, and from kindnesse and loue to his owne. Which is an inexpiable disparagement to Gods pro­uidence, and an execrable empoysoner of Marriage comforts.

[Page 240]2. That by the power of the honourable Ordinance of Marriage, the two are made one. And therefore they ought to be as louingly and tenderly affected one vnto the other, as they would be to their owne flesh.

3. The compassionate and melting compellations, which Christ and his Spouse exchange in the Canticles: My faire one, my sister, my loue, my Doue, my vndefiled, my welbeloued, the chiefe of ten thousand, &c. whose chaste and feruent loue, that of married couples should resemble and imitate.

4. That these mutuall expressions, and exercise of this matrimoniall loue, are very powerfull to preserue chastity and purenesse in body and spirit on both sides. It is noted of Isaac, that he loued Rebekah dearely; and this was a spe­ciall preseruatiue, that hee fell not to Polygamy or concu­bines, as many of the Patriarkes did.

II. Faithfulnesse. 1. In respect of the Marriage-Bed; which they ought on both sides to keepe inuiolable, vnde­filed, and honourable. Wherein, if they transgresse, besides an whole hell of spirituall miseries, they strike at the very sinew, heart, and life of the Marriage Knot; and become liable (if the Magistrate should doe, as God commanded a­mongst his people) to the bloody stroke of a violent death. And therefore it behooues all that enter this state, to bee humbled, and repent for all former wantonnesse; or else, a thousand to one, it will breake out, either into a sensuall, im­moderate abuse of the Marriage; which the Fathers call, A­dultery with a mans owne wife; or else into a lustfull hanke­ring after the strange woman.

2. In respect of domesticall affaires, and businesses of the family. The care and burthen whereof is common to them both. The Husband that hath a prodigall and slothfull wife, doth but draw water with a Siue, as the Heathen man said, and casts his labours into a bottomlesse sacke. And the wife that is ma [...]cht with an idle vnthristy Husband, drawes a Cart heauy laden through a sandy way, without a Horse. By which is intimated an impossibility of thriuing in the world, and prospering in their outward state.

[Page 241]3. In the concealement of each others secrets. It is a very vnnaturall and monstrous treachery, to publish one anothers faults and frailties, or any thing, which in hope of keeping counsell, they haue communicated one to another. They are ill birds, as they say, that defile their owne-nests; and franticke Bedlams that so throw dirt in each others faces.

III. Patience. Which is as precious and needfull an ho­ly dutie, as I can possibly commend in this case, for comfort­able conuersing together.

For a more prepared and constant exercise whereof; con­sider,

1. That two Angels are not met together in a Matrimo­niall state, but a sonne and daughter of Adam: And there­fore they must looke for infirmities, frailties, imperfections, passions, and prouocations, on both sides.

2. That it is a charge giuen to all; That the Sunne must not goe downe vpon their wrath: much more to Man and Wife lin­ked together in the neerest bond.

3. That there neuer did, nor euer will come any good, by the falling out of Man and Wife. Well may they thereby become ridiculous to their seruants, a by-word to their neighbours, Table-talke to the Countrey, troublers of their owne house, and as a continuall dropping one vnto another: but they shall neuer gaine by their mutuall hastinesse, passi­ons, and impatiencie. What good can come by a mans an­ger and indignation against his owne flesh? What prodigi­ous madnesse is it for them to grow strange, whom so many and perpetuall bands haue tyed so fast; and who without dearest and most intimate familiarity, can neither enioy ciuill contentment or peace of conscience? Suppose that the heart should fall out with the head, and deny vnto it, those spirits which become animall in the braine, and serue for exercise both of sence, and by consequent of the higher part of the soule; What would follow, but distemper, distraction, and madnes? Or that the head should fall out with the body; and thereupon restraine from it the influence of animall spirits, the instruments of the quickning and moouing it; What [Page 242] would become of the head, when the body were dead? Pro­portionable mischiefes and miseries fall out vpon the Mar­riage-state, by falling out, strangenesse, bitternesse, and angry reseruednesse betweene the parties.

This grace then will be of excellent vse, and must be exer­cised many wayes:

1. In bearing with the wants and weakenesses, infirmi­ties and deformities of each other. And let the man, (for the woman is the weaker vessell) remember for this pur­pose; how many faults, frailties, and falls; and how many times Christ remits and pardons to his Spouse the Church. And hee ought to loue his wife, as Christ doth the Church, Eph. 5. 25. The body doth not reiect the head, because it is bald, or but one eyed: The head rageth not against the bo­dy, because it is deformed or diseased, but doth rather con­dole and sympathize.

2. About crosse accidents in the family, losses in their out­ward state; going backward of businesses, &c. They must not lay the fault one vpon another, to the breaking out into choler, impatiencie, and stamping; but both ioyne with blessed Iob, in that sweet and meeke submission to Gods pleasure: The Lord hath giuen, and the Lord hath taken away: Iob 1. 21. blessed be the name of the Lord.

3. In waiting for the conuersion of one another; if either prooue vnconuerted. In which case, be patient, pray, and ex­pect Gods good time. We haue God himselfe a sweet Pat­terne for this purpose. See before, pag. 102. Or if the one be but a Babe in Christ, weake in Christianity; deale fairely, louingly, and meekely. Let our Lord Iesus his tender-hear­tednesse to spirituall younglings, teach vs mercy this way. See Isa. 40. 11.

IV. An holy care and conscience to preserue between themselues, (for there is a coniugall, as well as virginall and viduall chastity) the marriage bed vndefiled, and in all ho­nour Heb. 13. 4. and Christian purity. It ought by no meanes to be stai­ned and dishonoured with sensuall excesses, wonton spee­ches, foolish dalliance, and other vncleane incentiues of lust, [Page 243] which marriage should quench, not inflame. Euen in wed­locke, intemperate and vnbridled lust; immoderation and ex­cesse, is deemed both by ancient and moderne Diuines, no better then plaine adultery before God.

Two ancient worthy Fathers, Ambrose and August. contra Iulia. Pelag. lib. 2. pag. 322. Intem­perans in coniu­gio, quid aliud nisi quidem adulter vxo [...]is▪ And at the bottome of the same page: Nec vo care dubitat, ( speaking of Am­brose, whom hee appr [...]oues) vxoris adulterum, intem­perātem maritum: omne connubij bonum pensans non cupiditate carnis, sed fide po­tiùs castitatis: non morbo passionis, sed foedere con­iunctionis: non voluptate libidi­nis, sed voluntate propaginis. Austin, speak thus: What is the intemperate man in marriage, but his wiues a­dulterer? The resolution of the Adulter est vxo­ris propriae, ama­tor ardentior. Hier an cap. 18. Ezech. Ex Xysti Pyth gorici Sen­tentiolis. Nihil est soe­dius, quàm vxo­rem am [...]re, quasi adulteram. Idem lib. 1. contra Ioui­nianum ad fin. Debent quidem coniuges debitum sibi inuicem reddere, sed turpiter conuenire non debent. Greg. Tom. 2. in 1. Sam. cap. 15. Col. 1572. Coniuge seipsi [...] vti debent non ad turpitudinem meretriciae ob [...]coenitatis, sed ad tem­perantiam honestatis. Ibid. Col. 1575. Si subaudiamus [...], praeceptum erit ad coniuges, vt pudicè, & quâ decet honestate matrimonium inter se colant, vt vir cum vxore temperantèr & castè habitet, nec torum maritalem indignis [...]asciuijs profanet, sciántque coniugati non quiduis sibi licere: sed v [...]um to­ri legitimi debere esse moderatum, ne quid alienum à coniugij pudore & castimoniâ admittant. Par. inv. 4 cap. 13. ad Heb. rest sound to the same sence.

Dod vpon the seuenth Commandement. As a man may be a wicked drunkard with his owne drink; and a glutton, by excessiue deuouring of his owne meat: so likewise, one may be vncleane in the immoderate vse of the marriage bed.

Euen Popish Casuists discouer and detest aberrations and exorbitancies of married couples in their Matrimoniall mee­tings. (But reade such passages with much modestie and iudgement.)

Nay heare what a very Philosopher saith of the point: In the priuate acquaintance, saith he, and vse of marriage, there must be a moderation; that is, a religious and a deuout band: for that pleasure that is therein, must be mingled with some seue­rity. It must bee a wise and conscionable delight. A man must touch his Vxor nomen dignitatis, non voluptatis. wife discreetly, and for honesty, &c. Another thus: Marriage is a religious and deuout bond: and that is the reason, the pleasure a man hath of it, should bee a moderate, stayed, and serious pleasure, and mixed with seuerity: it ought to be a delight somewhat circumspect and conscientious.

We may conceiue, what moderate, reuerent, and honour­able thoughts Antiquity entertained of the Marriage state, and coniugall chastity; by Euaristus words, Epist. 1. ad om­nes Episc. Aphri. Let new-married couples, saith he, for two or three dayes ply Prayer,—that they may haue good chil­dren, and please the Lord in their marriage-duties. ^d Conc. Tom. 1. pag. 106 ed [...]. Though I agree to Osianders censure, Cent. 2 lib. 1. cap. 2. pag. 4 yet in the sence I cite it, it [...]itly serues my turne.

[Page 244]Now all intemperate, excessiue, or any wayes exorbitant pollutions of the marriage-bed, though Magistrates meddle not with them, because they lie without the walke of hu­mane censure; yet assuredly Gods pure Eye cannot looke vp­on them, but without repentance will certainly plague them. Methinkes therefore, if the feare of God, awfulnesse to his All-seeing Eye, loue of purity, &c. will not restraine from immodestie and immoderation in this kind; yet that slauish horrour, lest God should iustly punish them therefore, with no children, mis-shapen children, idiotes, or prodigiously wicked children, or some other heauy crosses, should fright them from such abhorred filth.

In the next place, let vs take a view of, and to heart, duties peculiar and proper to each seuerally.

I. To the Husband:

1. Let him behaue himselfe as an head to the body, 1. Cor. 11. 3. Eph. 5. 23.

1. The head is, as it were, the Non immeritò capiti quasi con­sultori suo caetera membia famulan­tur; & circumfe­runt illud setuli gestamine sicut numen; atque in sublime locatum v [...]hunt. Ambr. Hexam. l. 6. c. 9. glory and crowne of the body: So let the husband shine, and shew himselfe in a kind of eminencie, excellencie, and authority ouer the wife. To be an head, implies and imports a preeminence, superio­rity, and soueraignty, as appeares by the Apostles gradation, 1. Cor. 11. 3. Man is the womans head, Christ is mans head, God is Christs head. For procuring and preseruing which; Let the husband bee manly, graue, worthy; not light, vaine, contemptible: Let him not be bitter, wayward, passionate: Let him not bee base-minded, vicious, vaine glorious: Let him not bee a drunkard, a gamester, a good-fellow. Disso­lutenesse, and a disordered life in the Man, doth much abate and diminish the wiues respectfulnesse and reuerence vnto him. Maiestie, authority, venerablenesse in any Superiour, is not any wayes more lessened or sooner lost, then by light behauiour, personall worthlesnesse, or vnworthy deport­ment in his place. Whereas true worth, goodnesse, grace, shi­ning from within, doth beget a more louing reuerence, and reuerent loue, then all outward formes of pompe and state; then any boysterousnesse, or big looks can possibly produce.

[Page 245]2. The Head is the seate of vnderstanding, wise­dome, discretion, forecast. Out of which consideration; Let the husband stirre vp, quicken, and inlarge his manly spi­rit, to comprehend, and rightly conceiue all affaires, prouisi­ons, occasions, offers, ingenuous deportment, and worthy vsages, which may any wayes procure and promote his wiues true contentment, honour, and happinesse. It is his necessary and noble charge, with a speciall and punctuall care, and casting about to prouide for her soule, body, com­fort, and credit; with all meekenesse and loue, to instruct and informe her in all passages of her duty, and procurements of her good.

3. The Head indeed hath the precedency and prero­gatiue of noblest operations, and the soules diuinest acts, by the benefit of its natiue temper and constitution, seate of the sences, and other proper instruments fitted for such high im­ployments, and challenge of that excellency; yet notwith­standing, the body, and other parts are animated and enlyued with the very same soule, both for substance, faculties, im­mortality, actiuenesse, euery way: So that if the foot, for in­stance, had an eare, an eye, an animall spirit, and an organi­zation, as the Philosophers speake, apted for such functions, it would heare, and see, and vnderstand as well as the head. And therefore the head, by a naturall instinct, as it were, and sympathie, doth continually & tenderly, with fresh successi­ons of a liuely and quickning influence, cherish, and refresh other parts as well as it selfe. The husband, by the benefit of a more manly body, tempered with naturall fitnesse for the soule to worke more nobly in; doth, or ought ordinarily outgoe the wife in largenesse of vnderstanding, height of courage, stayednesse of resolution, moderation of his passi­ons, dexterity to manage businesses, and other naturall incli­nations, and abilities to doe more excellently; yet notwith­standing, let him know that his wife hath as noble a soule as himselfe. Soules haue no sexes, as Anima enim sex [...] non habet. Sed ideo fortasse foe­mineum nomen accipit, quòd eam violentior aestus carnis angit. De virg. l. 3. fol. 14. Ambrose saith. In the better part they are both men. And if thy wiues soule were freed from the frailty of her sexe, it were as manly, as noble, [Page 246] as vnderstanding, and euery way as excellent as thine owne: Nay, and if it were possible for you to change bodies; hers would worke as manlily in thine, and thine as womanly in hers. Let the husband then bee so farre from insulting ouer, contemning, or vnderualuing his wiues worth, for the weakenesse of her sexe; that out of consideration that her soule is naturally euery way as good as his owne; onely the excellencie of its natiue operations, something damped, as it were, and disabled by the frailty of that weaker body, with which Gods wise prouidence hath clothed it vpon purpose, for a more conuenient and comfortable, but ingenuous ser­uiceablenes to his good; that, I say, he labour the more to en­tertaine and intreat her with all tendernesse and honour, to recompence, as it were, her suffering in this kinde for his sake.

4. The Head is the well-spring of all quickning motion and sence, liuelinesse and lightsomenesse to the body. If the deriuation of animall spirits from the braine, were re­strained and intercepted for a while; the body would bee presently surprized with a sencelesse dampe and dead palsey. The wife for the husbands sake, hath forsaken her natiue home, fathers house, father, mother, and many comforts in that kind: And therefore good reason shee should expect now, and receiue from her Head; new matter, and a conti­nued influence of lightheartednesse, comfortable enioying her selfe, and cheerefull walking. If hee to whose company and conditions shee is now so neerely and necessarily confi­ned, and, as it were, enchained, proue dogged, shee holds her selfe vtterly vndone for any outward contentment.

2. Let him dwell with her, according to knowledge. 1. Pet. 3. 7.

1. By a wise discouery at the first, and timely ac­quainting himselfe with her disposition, affections, infirmi­ties, passions, imperfections; and thereupon with all holy dis­cretion, apply and addresse himselfe in a faire and louing manner, to rectifie and reforme all hee can; and to beare the rest with patience, passing by it without passion and impa­tiency, [Page 247] still waiting vpon God by Prayer, in his good time, for a further and more full redresse and conformity. One of the rankest rootes of distastes and discontentment in the Marriage-state, is the neglect of a punctuall obseruation of each others properties; of taking the right measure of each others manners, vpon purpose, that with mutuall patience and forbearance, they may support each other in loue, and lo­uingly beare one anothers burthens. Memorable is that speech, and may bee a fit medicine against marriage-iarres; which a reuerend man receiued from an husband, being as­ked how such a cholericke couple could so consort toge­ther: Thus, saith he, when her fit is vpon her, I yeeld to her, as Abraham did to Sara; and when my fit is vpon me, she yeelds to me: and so we neuer striue together, but asunder.

2. By a prouident, discreet, and patient ordering, guiding, and managing businesses abroad, and family af­faires; without that carking, impatiencie, preuention, and distrust of Gods prouidence; without that clamour, boyste­rousnesse, and confusion, with which worldlings are woont to trouble their owne houses. It is incredible to consider the vast and vnualuable difference between the comforts, calme­nesse, and many sweet contentments of an houshold, gouer­ned by the patient wisedome of an heauenly-minded man: and the endlesse brawlings, bitter contestations about tri­fles, disorders, domesticall hurlyburlies, &c. which haunt that family, where a cholericke, couetous, and hairebrained husband doth domineere. This latter, is like the middle re­gion of the ayre, continually torne and rent with fresh com­motions, thunders, and many tumultuous stirres, which rise at first from a thing of nothing; a thinne inuisible fume drawne out of the earth: So earthly things, vainer then the most vanishing vapour, doe ordinarily raise in such Nource­ries of disquietnesse and noise, a world of needlesse troubles, passionate distempers, and selfe-vexations. But the former is like the highest part of the aire, full of calmenesse, tran­quillitie, and constant light; the Sunne of righteousnesse shining still vpon it with the blessed beames of patience, con­tentment [Page 248] and spirituall noblenesse of minde; doth from time to time dissolue and driue away all mists of worldly mour­ning, stormes of bitternesse and brawling, matter of such sencelesse and brainelesse molesting one another; and doth with a sweete and kindly heate refresh and support the heart, against all chollericke encounters and crosse accidents; by vertue of such heauenly and healing cordials as these, which were wont to calme and repell the most tempestuous as­saults vpon the afflicted Saints, Iob 1. 21. 1. Sam. 3. 18.

3. But aboue all, by leading his wife in the way of life, and path, that is called Holy. This is the flower and crowne of all his skill, to be a blessed and manly guide vnto her, to­wards euerlasting happinesse. For want of this wisedome, and wil, many a poore soule lies bleeding vnto eternal death, vnder the bloody and mercilesse hand of an ignorant, pro­phane, or Pharisaicall husband; which perhaps may haue knowledge enough and too much, to thriue in the world, to prosper in his outward state; to prouide for posterity; nay to oppresse, ouer-reach, and defraud his brother: But no wit, no vnderstanding, no braines at all, to teach, and tell his wife one foote of the right way to heauen: wise to do euill, as the Prophet speakes, Ier. 4. 22. But to doe good, no knowledge at all: No holy habit or heart to pray with her, to instruct, and incourage her in the great mystery and practise of godlinesse; to keepe the Sabbath holy, and daies of humiliation; to reade Scriptures, repeate Sermons, and conferre of good things with her, &c. from which he is so farre; that although it be the strongest barre to keepe her from grace, and the bloody cut-throate of both their soules; he will needes perswade her that all this is too much precisenesse. And yet heare Ad Ecclesiam quisque accedat, & eo [...]um quae [...]bi dicuntur, & legun­tu [...], vel pa [...]tem aliquam d [...]mi, & vi [...] ab vxore, & vxor à viro exig [...]t. In Epist. ad Eph. Serm. 20. Col 894. Doce timorem Dei, & omnia tanquam ex fonte abundè adfluent, e [...]que domus tua innumeri [...] bonis r [...]ita. Ibid. Col. 895. Chrysostome: Let them both goe to the Church, and afterward at home let the husband require of the wife, and the wife of the husband, those things which were there spoken and read, or at least, some of them. And in the same Sermon, Teach her, saith he, the feare of God; and all things [Page 249] will flow in abundantly, as out of a fountaine: and thine house will be replenished with innumerable good things.

4 By a conscionable and constant care also, for the con­uersion, and Iob non tantùm pro corpore filio­tum sollicitus erat, sed plus de a [...]ima cogitabat. Orig. lib. [...]. in Iob. saluation of their Diligatur proles non vt nascatur tantùm, verùm eti­am vt renascatur, Nasci [...]ur enim ad poenam, nisi renas­catur ad vitam. August De [...] & conc [...]piscentia. lib. 1. cap. 17. children and seruants. Eue­ry husband and head of Family is as it were, a Priest and Pastour in his owne Veruntamen charissimi in tantā morum diuersita­te, & tam detesta­bili corruptel [...], re­gite domus ve­stras, regite filios vestros, regite fa­milias vestras. Quomodo ad nos pertinet in Eccle­sia loqui vobis, sic ad vos pertinet in domibus vestris agere, vt bonam rationem redda [...]is de his qui vobis sunt subd [...]ti. Aug. in Psal. 50. p. 596. house; and therefore, if he take not a course to catechize them, pray with them, prepare them for the Sacrament, and to bring them vp in the nurture and admonition of the Lord, as the Apostle counsels, Ephe. 6. 4. to restraine them all hee can from lewde courses, ill compa­ny, the corruptions of the time: but suffer them to haue their swinge in their youthfull rebellions, vnhallowing the Lords Day, Alehouse-hauntings, stubbornnesse against the Ministery, &c. vntill many times they swing in an halter, as they say: Let them then know, that all those sinnes they so runne into, by such grosse neglect and default, are set vpon his score, and he must be exactly countable, and full deare­ly answer for them at that great and last Day. Nay let mee further tell him that, which will make his eares to tingle, and heart to tremble, if it bee not of Adamant, and his heartstrings turned into Iron sinnewes: Those his children and seruants, which by his impenitent omissions and vn­conscionablenesse in this kinde, haue perished in their sinnes, will curse him for euer hereafter amongst the fiends in hell. They will follow thee vp and downe in that euer-burning Lake, with direfull bannings, and hideous outcries; crying out continually: Woe vnto vt, that euer we serued such a wicked and wretched master, that had no care of the sal­uation of our soules, tooke no course to saue vs out of these fiery torments. Euen thine owne deare children in this case, will yell in thine eares, world without end: Woe and a­lasse, that euer wee were borne of such accursed parents, who had not the grace to teach vs betime the waies of God; to keepe vs from our youthfull vanities, and to traine vs vp in the paths of Godlinesse! Had they done so, wee might haue liued in the endlesse ioyes of Heauen; whereas now damned soules, we must lie irrecouerably in these euerlasting [Page 250] flames. Oh, will they say, it was the bloody knife of our owne deare parents vnconscionable, and cruell negligence, that all our life long stuck full deepe in our soules, and hath now strangled them with euerlasting horrour! That this must needes bee so, ordinary obseruation, common ex­perience doth too often confirme. Wee heare many times many miserable malefactours bitterly complaine at the place of execution, against parents and masters carelesse and consciencelesse in this kind; and saying: If they had had care and conscience to haue taught and restrained vs betime, wee had neuer come to this Dogges death, and shamefull end. How much more will they cry out against them with endlesse yellings, when they shall feele the flames of hell?

II. To the wife.

1. Let her be in subiection to her head.

1. By a reuerent and humble perswasion of his preceden­cy and authority ouer her, grounded and ingrauen in her resolution principally: 1. By vertue of diuine ordination, Gen. 3. 16. Ephe. 5. 24. Though 2. The very law of nature, 3. Her husbands headship, 4. Womanly infirmity may also bee powerfull motiues to this purpose. For if her heart begin to swell, and be lifted vp with an ouerweening conceit of a sufficiency aboue her sexe; so that she grow discontent, and impatient of contradiction and command, shee brings a world of vnnecessary misery and molestation into her owne house, and lies in a grand transgression and grieuous sinne a­gainst the institution and honour of the marriage-state. It is no Quòd si tu no­bilissima es, mari­tus tuus aut no­bilissimus fit per te, aut tu ignobi­lis per illum. noblenesse of birth greatnesse of portion, nimblenesse of tongue, pregnancy of wit, or any other excellency inci­dent to her sexe, which can giue her any right or priuiledge to seize vpon the soueraignty, and take the raines into her owne hands. Some seruants also may be wiser then their masters: some subiects more politicke then their Prince; but that giues them no warrant; nay, for all that, it were monstrous and vnnaturall villany▪ for any seruant thereupon to domineere; or priuate man to rush into a Royall Throne. [Page 251] No sufficiency of gifts, or singularity of worth must iustle vs out of that ranke and station, wherein Gods wise proui­dence and all-seeing wisedome hath placed vs. A man may bee a superiour in power and place, to his superiour in parts and personall endowments. No pretence then or plea on the womans part, can possibly procure any dispensati­on against God and nature, of vnwomanly domineering and deposing her head.

2. By an hearty and cheerefull submission: 1. To all his lawfull and honest dictates and directions: For her personall behauiour and carriage; that it may be fashioned and addrest, with an ingenuous and louing accōmodation of her selfe to doe him all the honour, and giue him all the con­tentment she can possibly with good conscience: for edu­cating, ordering and disposing her children, seruants, and other domesticall affaires (wherein notwithstanding there are some passages, more proper and natiue to her sexe, in which, except she be witlesse, gracelesse, and strangely weake, it will be very vnmanly, dishonourable and vnworthy for him to be too medling, prying and pragmaticall:) But aboue all, for guiding her aright in the sweete and glorious path of Christianity, that after their neerest, and dearest comfort, and communion in the best things and spirituall blessings, which onely can allay the smart of al crosse accidents, & swee­ten the bitternesse of a few & euill daies in this vale of teares, they may for euer be crowned together in heauen. 2. To all his reasonable, and Religious restraints: not onely from wicked haunts, and customes, sinfull fashions, and passions [...] but in case of inconuenience, dishonour or iust displeasure, for the abridging, or abandoning of her ease, wil, desires, delights, this or that company, conformity to the times in her attyre, &c. For the Spouse, for Christs sake, soueraign­ty and loue, doth deny her selfe, her owne reason, and wisedome, her naturall wit, and wilfulnesse, her passions, pleasures, and profits, her ease and liberty, &c. And the wife is charged by blessed Paul, to bee subiect to her husband, as the Church is to Christ, Eph. 5. 24. 3. To all his motions, [Page 252] admonitions, counsels, comforts, reproofs, commands, coun­termands, euen in euery thing, only in the Lord. So we see the [...] ▪ Ephe. 5. 24. body to rest vpon the heads motion, eyther for rest, or moti­on. In a word, she ought like a true looking glasse, faithfully to represent & returne to her husbands heart, with a sweete, and pleasing pliablenesse, the exact lineaments and proporti­ons of all his honest desires, and demands; and that without discontent, thwarting, or sowrenesse. For her subiection [...]. Eph. 5. 22. in this kind should be as to Christ, sincere, hearty and free.

2. Let her bee an helper, Genesis 2. 18. and doe him good all the dayes of her life, at all times, vpon all occa­sions, in all estates; of aduersity, or prosperity; acceptation, or disgrace; sicknesse, or health; youth, or old age, &c. and that, with kindnesse and constancy. A most memorable, Pro. 31. 12. Lib. 2. De Christi­anâ foem. p. 360. and famous patterne for this purpose is recorded by Uiues. A yong, tender and beautifull maid was matched (as he re­ports) to a man stricken in yeeres: whom, after shee found to haue a very fulsome and diseased body; yet notwithstan­ding out of sence and conscience, as it seemes, that now by Gods prouidence she was become his wife; she most wor­thily digested with incredible patience and contentment, the languishing, and lothsomnesse of an husband continu­ally visited and vexed with variety and new successions of most irkesome and contagious diseases. And though friends and Physicions aduised her by no meanes to come neere him, for feare of danger and infection; yet for all this, shee pas­sing by, with a louing disdaine and contempt, these vnkinde disswasions, plied him still night and day with extraordina­ry tendernesse and care; with obsequiousnesse and serui­ces of all sorts, aboue her strength and ability, or possibili­ty, as the Author saith: had not her dearest coniugall affecti­on supplied and supported her weake body, with fresh ac­cessions of vigor and vnweariednesse. Shee was to him friends, physicion, husband, Nurse. These are nothing: She was Father, Mother, Brother, Sister, daughter, euery thing, any thing, to doe him good any manner of way. Nay, had there bin one exquisite quintessence of tendernesse, deare­nesse, [Page 253] affectionatenesse, and loue collected and extracted from all these; it would hardly haue matched her merciful­nesse, and melting affections towards him. In case of want, by reason of extraordinary expence, and excessiue charges a­bout him; she sold her Rings, chaynes, and richest attire; she emptied her cupbord of plate, her cabinet of chiefest and choycest Iewels, to doe him good. And when hee was dead, and friends came about her rather to congratulate her happie riddance, then to bewaile her widdowhood; shee did not onely deprecate and abhorre all speeches tending that way: but protested if it were possible, she would wil­lingly redeeme her husbands life, with the losse of her fiue dearest children. And though as yet, the flower, and prime of her beautifullest and best time was not expired; yet she strongly resolued against a second match, because, said she, I shall not finde a second Ualdaura; (for so her husband was called.) Whence it appeares, that this worthy woman was wedded to her husbands soule; not to his body: no infir­mity or deformity whereof could coole or weaken the man­linesse, and feruency of her loue. Such choyse as this, were the way to make wiues neuer weary of their husbands. Where­as affections fastened onely on a mans outside, are subiect to the tedious misery of inconstancy and change, and torture of many wicked and impossible wishes, according to the vanity and vexation of its transitory obiect. Against which heare the indignation of an ancient Father: Sed horridus & incultus est. Se­mel placuit: nun­quid vir frequen­ter est eligendus? comparem suum & bos requirit, & equus diligit: & si mutetur aliu [...] ▪ trahere iugum nescit compar al­terius, & se non totum putat: Tu Iugalem repudia [...] tuum, & putas sae­pè mutandum. Ambros. Hexam. lib. 5. cap. 7. But thy hus­band, saith he, is growne vnhandsome, and homely. Hee once pleased thee: wouldest thou euer bee choosing an husband? The Oxe and the Horse like their mate: And if the one be changed, the other knowes not how to draw; but wants, as it were, halfe of himselfe: But thou refusest thy yoke-fellow, and wouldest often change.

Helpefulnesse to her husband, must bee vniuersall; appre­hending and improouing with all readinesse and loue, all op­portunities to doe him any good in soule or body, name, estate, &c. In a speciall manner she must learne, and la­bour with all meekenesse of Wisedome and patient discre­tion, [Page 254] to forecast, contriue and manage, as her more proper and particular charge, household affaires, and businesses within dore, as they say. For which, see a right noble glo­rious patterne, Prou. 31. For the pride, vanity, idlenesse and luxury of these last times, wherein there is so much hell vp­on earth; such an impetuous raigne and rage of sinne in all sorts, hath transported also that sexe into many monstrous degenerations: So that our great women in these daies would bee very loth to worke after this sample, though set by the holy Ghost himselfe: Yet heretofore right Noble Princesses and daughters of mighty Kings, made conscience of a par­ticular Calling, and disdayned not to put their hands to huswifery. See Gen. 18. 6. And 27. 14. 2. Sam. 13. 8.

But aboue all, let here be assistant to him in setting vp, and forward the rich and Royall trade of grace; in erecting and establishing Christs glorious Kingdome, both in their owne hearts, and in their house. This is that one neces­sary thing, without which their family is but Satans semi­nary, and a nurcery for hell. And therefore let her be so far from drawing a contrary way (a cursed villany of some wic­ked wiues abroad in the world) or dead-heartednesse this way, which is the graue of all spirituall graces, that, in case of negligence & slacknesse, she should labor by all wise, modest, seasonable insinuations, to stirre vp and quicken her husband to constancy and seruency in religious exercises of prayer, reading, catechizing, conference, daies of humiliation, and other household holy duties. As the two greater lights of Heauen doe gouerne this great world with their naturall: so let the husband and wife guide the little world of their fa­mily, with the spirituall light of diuine knowledge and dis­cretion. When the Sunne is present in our firmament, the Moone out of a sence, as it were, of a naturall reuerence to the fountaine of all her beauty and light, doth vaile her splen­dor, and retire her beames. But when he is departed to the other Hemisphaere, she shewes her selfe, and shines as a Prin­cesse amongst the lesser lights. When the husband is at home, let the wife onely, if need be, serue as a louing remem­brancer [Page 255] to him, to keepe his turnes and times of illightning and informing the ignorant, darke and earthy hearts of their people. But in his absence comes her course, when her graces of knowledge and prayer, &c. ought to shew forth themselues, and shine vpon them, to preserue them from coldnesse, and that dreadfull curse which hangs ouer the head of those that know not God, and shall certainely fall vpon those Families that call not on his Name. See Ierem. 10. 25.

For conclusion of the point, & crowning of the marriage­state with sound and lasting comfort in the meane time, and with euerlasting peace & pleasures at last: Let man and wife ioyntly labour to sweeten and sanctifie their mutuall carria­ges, both common and seuerall duties each to other, with of­ten and constant meeting together in prayer. For perswasion to which practise: Consider such places as these▪ [...] Ad coram, coram, in praesentia vxo­ris suae. Bux­to [...] fius. Ob vxorem, i. e. ea praesente & vnà cum illa. Iunius. For and before his wife: and so it see­meth to be some so­lemne prayer which they made together, for this matter. Ainsw.Gen. 25. 21. Loquitur, saith Par. De arbitra­ [...]ijs, ieiunijs & ora­tionibus, quae pub­lico Ecclesiae in­stituto, vel pri­uato coniugum arbitrio suscipi­ebantur, atque suscipi debent in­grue [...]te calami­tate, vel negotio aliquo arduo publicè aut priuatim in cumbente. 1. Cor. 7. 5. Alloqui [...]ur quidem Petrus maritum & vxorem dum iubet concordes esse, vt simul Deum vno animo precentur. Calu▪ Maritus & vxor preces quotidiè vn [...] debent concipere, ad impetrandum à Deo omnis generis bona. 1. Pet. 3. 7. That precise passage in Simul ad orationem nocte vobis sur­gendum est, & coniunctis precibus obsecrandus Deus. De Abraam Patr [...]archa, cap. 9. Ambrose: You must both (speaking of married couples) rise in the night to prayer, and God is to bee intreated of you with ioynt suppli­cations. Continuò qu [...] vtilia sunt doce, sint vobis preces communes. Chrysest. Serm. 20. in 6. ad Ephes. Continually, saith Chrysostome, teach her profitable things, and pray together.

If besides Family-prayers, wherein the more generall af­faires of the household are to bee commended vnto God, man and wife make conscience also of this more priuate duty betweene themselues, wherein many particulars are to be petitioned, onely proper and indiuiduall to that neere socie­ty; I say, if they set themselues vnto it with sincerity of heart, it may be a notable helpe, and by Gods blessing prooue a soueraigne antidote against any roote of bitternesse, heart­rising, dissention, or discontent betwixt them: (wrath, and ill­will towards any, lurking in the heart, doth vtterly dampe and empoyson the power and comfort of prayer, much more towards one tyed vnto thee with so many deare and perpe­tuall [Page 256] bonds; so that prayer together will make them leaue iarring; or iarring will make them leaue praying) against all immodesties, dishonours, and defilements of the marriage­bed; against want, monstrousnesse, and miscarriage of chil­dren; against wearinesse, saciety and light esteeme one of a­nother; against plunging themselues insensibly into the gulfe of worldly-mindednesse, the canker and cutthroate of all grace, comfort, and noblenesse of mind, &c. This priuate morning and euening sacrifice offered to the Throne of grace, with heartinesse and life, will spiritualize (that I may so speake) their loue, and renew it daily vpon their hearts, with fresh, ardent, and heauenly embracements. It will mar­ueilously sweeten all reproaches and contumelies cast vpon them for their profession by enuenomed tongues; when they shall come together in priuate, and complaine vnto God, and begge at his mercifull hands, patience, and Christian fortitude to take them, in submission to his will, and con­formity to his Sonne, as so many crownes of glory to their heads, and of ioy vnto their hearts, Acts 5. 41. 1. Pet. 4. 14. Iob 31. 36. It will sweetly seale vnto them in the meane time, their assurance of meeting together hereafter in Hea­uen: and when the time of sorrow shall come, and stroke of death diuorce them for a time, consciousnesse of their former blessed communion in prayer, will not onely serue as a coun­terpoyson against all slauish bitternesse of immoderate griefe incident to hopelesse worldlings: but crowne their hearts at parting, (which is a precious thing) with incompa­rably more true, inward, lasting contentment, then if they two had couetously hoarded and heapt together, all the wealth both of this and the other golden world.

Thus much for our dealing in the world and ciuill affaires.

V. Now concerning workes of mercy, which springing from an heart, melting with sense of Gods euerlasting mercy to it selfe; quickened with a liuely faith in the Lord Iesus, and shining with sauing graces, are an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, Philippians 4. 18. Hebr. 13. 16.

[Page 257]Conceiue first, there be two sorts of them; 1. Spiritu­all. 2. Corporall.

1. Spirituall, flow from the fountaine of truest mercy, and compassion of greatest tendernesse and consequence; euen to relieue, repaire, and refresh the pouerty, wants and miseries of the soule. 1. By instructing the Ignorant, Prou. 10. 21. and 15. 7. 2. By giuing Ecce nec labo­ras, nec aliquid perdis, das consi­lium, & praestitisti elecmosynam. August. in Psal. 125. counsell to them that need, or seeke it. Exod. 18. 19. &c. Ruth. 3. 1, &c. 3. By reducing the erroneous. Exo. 23. 4. 4. By labouring the conuersion of others. Psalm. 51. 13. Luk. 22. 32. 5. By exhorting one another. Heb. 3. 13. 6. By reproouing the offendor. Leuit. 19. 17. 7. By admonishing them that are out of order. 1. Thes. 5. 14. 8. By considering one another, to prouoke vnto loue, and to good workes▪ Hebr. 10. 24. 9. By com­forting the heauy heart, and afflicted spirit. 1. Thes. 5. 14. 10. By Non solùm qui dat esurienti ci­bum, sitienti po­tum, nudo vesti­tum, perig inanti hospitium, [...]ugi­enti latibulum, aegro, vel incluso visitationem, cap­tiuo redemp [...]io­nem, debili sub­uectionem, caeco deductionem, trist [...] consolatio­nem, non sano medicinam, erran­ti viam, delibe­ranti consilium, & quod cuique necessarium est in digenti: verum etiam & qui dat veniam peccanti, elecmosynam dat: & qui emendat verbere in quem potestas datur, vel cō [...]rcet aliquâ disciplinâ, & tamen peccatum eius, quo ab illo laesus est aut offenius, di­mittit ex corde, vel orat vt ei dimittatur, non solùm in eo quod dimittit, atque orat, verumetiam in eo quod corripit, & aliquâ emendatoriâ poe [...]â plectit, elecmosynam dat: quia misericordiam praestat. August. Ench [...]r. ad Laurent. cap. 72. The Schoolemen comprise some of them in this verse.—Consule, Ca­stiga, Solare, Remitte, Fer, O [...]a. Non solùm qui esurienti, & sitienti, & nudo beneficium largitatis im­pendit, sed & qui inimicum diligit, & qui lugenti affectum compassionis▪ & consolationis in pa [...]titur, aut in quib [...]slibet necessitatibus, alijs confilium adhibet, sine dubio elecmosynam facit. Isid [...]r. forgiuing from the heart our brethren their trespas­ses. Matth. 18. 35. 11. By chastising delinquents. Prou. 22. 15. 12. By raising those which are fallen by infirmity, with much meekenesse, and tendernesse of heart. Gal. 6. 1. 13. By mutuall encouragements against the cruelty and confusions of the times, & in the way to Heauen. Mal. 3. 16. 14. By supporting, and mercifully making much of weake Christians. 1. Thes. 5. 11. 15. By patience towards all men. 1. Thes. 5. 14. 16. By praying one for another. Iam. 5. 16.

2. Corporall, spring from a compassionate heart, and fellow-feeling affection, yerning ouer the temporall wants and necessities of our brethren; whereby we are stirred vp, as occasion is offered, according to our ability, to succour and support their outward extremities and distresses: To feede the Hungry: To giue drinke to the Thirsty: To clothe the Naked: to entertaine the Stranger: To visit the sicke: To goe to those that are in Prison. Math. 25. 35. To put to an [Page 258] helping hand for raising our Brethren fallen into decay. Visito, Poto, Cibo, Redimo, Tego, Colligo, Condo. Leuit. 25. 35. To lend, hoping for nothing againe, &c. Luke 6. 35.

Thus Christians ought to be ready to distribute, willing to communicate in all kindes to the outward necessities also: 1. First; Of those of the houshold of faith, the principall and most moouing obiect to draw bounty from a truly cha­ritable heart. Gal. 6. 10. 2. In the next place; Of the lame: the blind, the sicke, the aged, the trembling hand, or any that God hath made poore. 3. Thirdly; Of any Pasce fame mo­rientem, si non pauisti, occidi [...]i. Ambros. Qui indigenti eti­am peccat [...]ri, pa­nem suum, non quia peccator, sed quia homo est, tribuit: nimirum, non peceatorem, sed iustum paupe­rem nutrit: quia in illo non culpā, sed naturā diligit. Greg. lib. pastoral. admonit. 21. whosoeuer, in a case of true necessitie and extremity, whatsoeuer the par­ty hath bin before: For there thou relieuest not his notorious­nesse, but his nature: though thou abhorre the man for his former villany; yet vpon poynt of perishing, doe good vn­to the common state of humanity.

Now of these two kindes; Si in cellario, vel horreo non habes quod dare possis, de the fauro cor­dis tui potes pro­ferre, quod tribu­as, & elecmosyna cordis multò ma­ior quàm elecmo­syna corporis. August▪ Tom. 10 l. Hom. 50. Hom. 6. pag. 544. Melius est ani­mam semper vi­cturam verbo vitae reficere, quā ven­trem moriturae [...]arnis terreno pa­ne satiare. Gregor. Fathers, Aquina [...] 22 [...]. q. 32. art. 3. Durand. in 4. sentent. q. 7. &c. Schoolemen, Ca­suists, all concurre, and conclude, that spirituall almes In aliquo particulari casu, quaedam corporalis elecmosyna alicui spiri­tuali praefertur, putà magis pascendus fame moriens, quàm docendus: quamuis docere simpliciter sit melius quàm pascere. caeteris paribus, as they say, are more excellent and acceptable then corporall. Because, 1. The gift is more noble in its owne nature. 2. The obiect more illustrious; Mans immortall soule. 3. The manner transcendent, being spirituall. 4. The charity more heauenly, which aimes at our brothers endlesse saluation.

Let then euery Christian conscionably and constantly en­deauour to improoue to the vtmost vpon all occasions, and seasonable offers; all his spirituall abilities, heauenly endow­ments, illuminations of learning, morall wisedome, proui­dence, discretion, &c. all his skill in the Mystery of Christ; Word, and waies of God; all his experience in temptations, cases of conscience, spirituall distempers; his spirit of coun­sell, comfort, courage, or what other gift or grace soeuer he is illightened, and endowed with; to relieue and refresh euery way the soules, to procure and promote by all meanes, the eternall saluation of others.

[Page]Let the sauing light of thy diuine knowledge, spirituall wisedome, heauenly vnderstanding, or what other excel­lencies, and perfections of the minde shining in thy soule; resemble in all fruitfull improouement, and free communi­cating it selfe, that bountifull light in the body of the Sunne [...] That 1. first illighteneth that goodly Creature wherein i [...] originally dwels, and makes it the fairest and beautifulle [...] thing in the world. 2. Next, it illuminates, and beautifi [...] all the Orbes, and heauenly bodies about it. 3. Thirdly, b [...] the proiection of his beames, it begets all the beauty, glory, sweetnesse, wee haue here below on the earth. 4. Fourthly, it insinuates into euery chinke and crany of the earth, and concurres to the making of those precious metals, which lye in her bowels. 5. Fiftly, his beames glide by the sides of the earth, and illighten euen the opposite part of Heauen, with all those glorious Starres we see shining in the night. 6. Sixth­ly, it is so communicatiue, and greedy of dooing good in its kinde, that it strikes thorow the firmament in the transpa­rent parts, and seekes to bestow its brightnesse and beauty, euen beyond the Heauens; and neuer restraines the free communication of its influence and glory, vntill it deter­mine by naturall and necessarie expiration. Euen so pro­portionably, let the fruitfull light of thy diuine knowledge, and heauenly counsell especially, be still working, shining, spreading to doe all possible good. 1. Let it, First, make thine own soule all glorious within, fairely enlighten it with an humble reflection of selfe-knowledge, with puritie, peace, and spirituall prudence, to guide constantly thine owne feete, with all vprightnesse and patience, in the path that is called holy. 2. Secondly, Let it shine vpon thy family, and those that are next about thee, with all seasonable in­structions in conuincing them of the truth, and goodnesse of the Quaeso mi frater, quaeso, omnibus tibi subiectis in domo tua, à ma­iore vsque ad mi­nimum, amorem & dulcedinem regni coelestis, amaritudinem, & timorem gehennae annuncies, & de eo­rum salute sollic [...]tus, ac p [...]ruigil existas: quia pro omnibus tibi subiectis, qui in domo tua sunt, rationem domino reddes▪ Annuncia, praecipe, impera, suade eis, vt caueant se à superbia, à detractione, ab ebrie­tate, à fornicatione, à luxuria, ab ira, à periurio, à cupiditate quae est radix omnium malorum. August. Tom. 4. par. 2. de salutaribus documentis. pag. 541. wayes of God, either for their conuersion, or in­excusablenesse. [Page 260] 3. Thirdly, let it bee spent and imployed vpon thy neighbours, kindred, friends, acquaintance, visi­tants of all sorts, when they come towards thee; to warme their hearts all thou canst, with heauenly talke, and to winne their loues to the life of grace. 4. Fourthly, let it insinuate also amongst strangers, and into other companies, vpon which any warrantable Calling shall cast thee: and intimate vnto them, especially if it finde acceptation, and entertain­ment: That one thing is necessarie: That all impenitents shall bee certainly damned: That vpon this moment dependeth eter­nitie, &c. 5. Nay, let it offer it selfe with all meekenesse of wisedome, and patient discretion, euen to opposites: and labour to conquer, if it bee possible, the contrarie minded; if their scornefull carriage, and furious visible hate against the mysterie of Christ, hath not set a brand of Dogges and Swine vpon them. 6. Lastly, when vpon all occasions, in all companies, by all meanes, it hath done all the good it can, yet let it still retaine that constant propertie of all Heauenly Graces, an edge, and eager­nesse to doe more good still, and rather want matter and meanes, then readinesse and resolution to propagate it selfe. And this way now may the poorest Christians bee plenti­full in workes of mercy, and enrich the richest with spiritu­all almes. Which in the meane time may comfort the boun­tifull hearts of those who are true of heart; to whom the Lord out of his best wisedome, hath denied this earthly drosse. But yet for all this, I would haue you know, that I know none, not the poorest, excepted or exempted from sea­sonable ministring to the corporall necessities also of their brethren. We haue a Precept from blessed Paul, Ephe. 4. 28. 2. Cor. 8. 2. That we must worke with our own hands, that we may haue to giue to him that needeth. And a noble president in the poore Widdow, Mark. 12. 44. who cast her two mites into the Treasurie, which was all shee had, euen all her liuing. And if any heere make a counterplea of their pouertie, I would know if there bee any so poore, which is not able to giue Fac aliquem non habere vel duos nummos; est aliquid vilius, quod seminemus, vt metamus illam messem? Est. Ca­licem aquae frigi­dae, qui dederit discipulo, non per­det mercedem suam. Calix aquae frigidae non duo­bus nummis, sed gratis constat—Non sine causa, addidit frigidae, ne quis vel inde causare­tur, quòd lignum non habuerit, vn­de caiefaceret a­quam. August. in Psal. 225. p 722. Dominus non co­piâ largitatis, sed be neuolentiâ, & deuotione largi­entis delectatur & pascitur: vt au­tem nullus pauper ab cieemosyna se excusare possit, ipse Dominus pro calice aquae frigi­dae se mercedem esse redditurum promisit. Aug. Tom. 9. de rectitu­dine Catholicae con­uer sationis. pag. 1453. a cup of cold water onely; and yet this from a sincere [Page 261] heart, shall bee both graciously accepted, and certainly re­warded, Matth. 10. 42.

And therefore in a second place, I infinitely desire and intreate, (and this is that which in this point I would spe­cially presse and perswade with deepest impression) that euery one which hath giuen his name vnto Christ, rich or poore, according to his power and proportion, would with singular care and conscience addresse himselfe to a fruit­full, affectionate, and constant discharge of this much ho­noured dutie of almes-giuing in this kinde also, properly so called.

1. For we are bound to abound in this grace also. There­fore saith Paul, 2. Cor. 8. 7. ( As yee abound in euery thing, in faith, &c.) see that you abound in this grace also. There is no religious Professour of any reputation, vpon good ground with the Church of God, but takes to heart, and desires to bee exact in all commanded Christian duties euery day, as Prayer, reading Scriptures, &c. Vpon thy secret then, and solitarie reuise and suruey of the day past, call thy selfe to a strict account; as for others so concerning this dutie also, of doing good vnto all men, especially vnto them who are of the houshold of faith, Gal. 6. 10. (for the discharge of this dutie ought also to bee daily; if thy abilitie will beare, and the ne­cessities of the poore shall require: In the morning sowe thy seed, and in the euening withhold not thy hand. Giue a portion to seuen, and also to eight, Eccles. 11. 6, 2.) and let the sense and consciousnesse of any omission, neglect, or sloth in perfor­ming it, wound thy conscience also, humble thy soule, and quicken thine heart, with new life of resolution, and more liuely endeuour to mend euery morning; and perfume, as it were, thine euery dayes walking with God, and this sweet smelling sacrifice also of mercifulnesse, bounty, and loue, Phil. 4. 18. Let this duty likewise with the rest, fall within the compass [...] of thy seuerest search; penitent melting, re­nued vowes, in all thy more solemne selfe-examinations be­fore the Sabbath, Sacraments, vpon dayes of humiliation, &c. It is a profitable consideration, to thinke that a custo­mary [Page 262] grosse neglect of any one Christian dutie, in its season, of which the conscience is, or may be conuinced, may iustly dampe and dead the lightsome and fruitfull performance of all the rest. For example: A willing knowne omission of priuate Prayer, or set reading the Word euery day, may in­tercept and restraine the sweet influence of Gods woonted refreshing mercy, and the fructifying beames of his pleased countenance from thine heart, in the vse of all the other or­dinances: an affected idlenesse, and dis-imployment of any one grace in the soule, when seasonable occasion calleth for improouement, may blast the comfortable exercise and sen­sible comfort of all the rest. For example: If thou suffer thy patience ordinarily to sleepe, when thy disauowed passions begin to breake in vpon thee like a torrent, and heate thine heart with their swelling poyson; or when some crosse doth nettle thy desire of ease; no maruaile though thou finde a faintnesse also to seize vpon thy faith, brotherly kindnesse, loue, zeale, ioy, and peace in beleeuing, &c. Why then, when thou feelest thine inward man to begin to languish, and the whole body of Christianitie, to grow, as it were, towards a consumption; amongst other inquisitions, why doest thou not also feare out of a godly iealousie, and labour to finde out, whether the coldnesse of thy charity, and too much neg­lect of releeuing the poore members of Iesus Christ, may oc­casion thy spirituall dampe? It is the duty and property of euery true-hearted Nathaneel, as to haue respect to all Gods Commandements, Psal. 119. 6. so, though they cannot in perfection and height, yet with truth and sincere endeauour, to haue respect to a conscionable vse of all the ordinances; to the performance of all holy duties, and exercise of all spi­rituall graces in their due seasons.

2. If the world hath locked vp thine heart, and congea­led the bowels of thy compassions towards the poore; let the blaze of thine outward profession shine neuer so faire, As I heartily loue the amiable face of tru [...] holinesse, so I infinitely abhorre the meere vizor and counterfeit of it. manage the heartlesse representations of externall holinesse neuer so demurely; keepe the times and taskes of daily du­ties with neuer so great austeritie; nay, though thou bee able [Page 263] to amuse weaker Christians with some affected straines, and artificiall feruency in Prayer (for by the meere power, or rather poyson of hypocrisie and vaineglory, a man may pray sometimes to the admiration of others, especially lesse iudi­cious, hauing cunningly collected the most moouing passa­ges for that purpose, from the best-gifted in that kinde, and then giuing an enforced action and life vnto them in the de­liuerie, as some in other cases act other mens inuentions to the life.) I say, for all this, if the holy heate of brotherly loue doth not warme thine heart, and vpon occasion worke affectionately and effectually, I dare say, thou art rotten at the heart-roote, there is no true loue of God in thee, no grace, no hope of saluation. Let that terrible and flaming place against all couetous Pharises, 1. Ioh. 3. 17. dissolue thy frozen-heartednesse this way, and enlarge the bowels of pitie towards the poore brethren of Christ Iesus, or else neuer looke hereafter to looke him in the face with comfort, or to finde mercy at that Day. Marke it well, and meditate vpon it: Whoso hath this worlds good, and seeth his brother hath need, and shutteth vp his bowels of compassion from him, how dwelleth the loue of God in him?

3. But aboue all other motiues of mercifulnesse to the poore, which in the Booke of God are very many, and most quickening; methinkes that argument which Paul pres­seth to this purpose, 2. Cor. 8. 9. should melt the most flinty heart: For yee know, saith he, the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes hee became poore, that yee through his pouertie might bee rich. Shall the onely deare innocent Sonne of the All-powerfull and euer­blessed Lord, and King of heauen and earth, dis inrich, as it [...]. were, and disrobe his heauenly Highnesse of that Royaltie and Maiestie aboue, and become so poore, that whereas the Matth. 8. 20. Foxes haue holes, and the birds of the ayre haue nests; yet Hee not where to lay his head: that through his pouerty, and pow­ring out his hearts blood, hee might crowne vs with the in­estimable riches of heauenly glory; with ioyes and pleasures more then the starres of the firmament, euen for euer and [Page 264] euer; and shall not we Wormes and wretches, most vnwor­thy the least bit of bread we put into our mouthes, part with our superfluities, sometimes, both in respect of the necessity of nature, and exigencie of estate, as the Schoolemen speake, to relieue the fainting soule of him for whom Christ died, and which he would take as done vnto himselfe, Matth. 25. 40. were it but a cup of cold water onely? Mar. 9. 41. Monstrous vnthankfull cruelty! mercilesnesse, meriting without Gods singular mercy, and turning mercifull our selues, the fiercest flame in the dungeon of fire and brimstone.

4. The last and euerlasting doome, at that great and dreadfull Day, must passe vpon vs according to our carriage in this kinde. Then shall there be a seuere▪ and sincere search and enquirie made after Cur verò non iuxta fidem si [...] pronuntiaturus aperta causa est: quoniam iustae sententiae suae in vtros (que) tam oues, quàm haedos, non occulta (cuiusmo­di sunt fides, vel infidelitas) sed conspicua testi­monia allegabit vt omne os obtu­ [...]etur. Matth. 25. 34. workes, as the signes, euidences, and outward demonstrations of faith, and the roote of grace in the heart: or of vnbeliefe and rottennesse at the heart­roote; and consequently, as arguments of a righteous doome passed vpon the Sheepe and Goates. That glorious sentence of absolution; Come yee blessed of my Father, inherit the kingdome prepared for you from the foundation of the world: (which sounds out nothing but pleasures, ioyes, delights, glories, beauties, felicities, crownes, kingdomes, Angelicall entertainments, beatificall-visions, spirituall rauishments, highest perfections, vnutterable exultations of spirit, swee­test varieties, eternities) shall be pronounced vpon the god­ly, according to the effects and fruits of their faith, to teach vs in the meane time, what faith to trust vnto, and rest vpon for iustification; euen that which works by loue: and at that day, to let all the world see, Angels, men and deuils, that the kingdome of Heauen is giuen onely to true-hearted Natha­neels, honest Professours, working beleeuers. Now in the text for this purpose, there is singled out with special choice, an eminent Synechdochicall instance, in one of the worthiest effects of faith, and noblest fruit of grace; euen the point I now presse, and labour to perswade: an open-hearted, reall, fruitfull bounty and loue to Gods people, and distressed members of Christ Iesus, for Christs and their goodnesse [...]th. 25. 40. [Page 265] sake. But that other doome of damnation, Depart from me Matth. 25. 41. you cursed, into euerlasting fire, prepared for the deuill and his angels; which breathes out nothing but fire and brimstone, stings and horrours, woe, and alasse, flames of wrath, and the Worme that neuer dyeth; trembling, and gnashing of teeth; seas of vengeance, torments without end, and past imagination; shall passe vpon the reprobates, for omission Verse 22. and neglect of this noble dutie. For mercilesnesse to the poore members of Christ, vnkindnesse to Christians, hard­heartednesse towards the houshold of faith, is one of the ranckest bitterest weeds, which growes out of a gracelesse heart; a cleare pregnant euidence, that all was naught; and a notable remembrancer, as it were, to that high and euerla­sting Iudge, that his blessed Spirit neuer dwelt there. How deeply then doth it concerne euery Christian to practise, and ply vpon all opportunities, that most gainefull art of almes­giuing, Eleemosyna, ars omnium artium quaestuosissima. Chrysost. ad popul. Antioch. Hom. 33. which shall be so highly honoured at that great Day, before that glorious vniuersall presence; when euery merci­lesse man shall cry to that Rocke, this mountaine, to fall vpon him, and hide him from the wrath of that iust God; which will flame vnquenchably and euerlastingly against all those, who in this life haue shut vp their bowels of pitty against His poore; and been dogged towards the dearely beloued of Ierem. 12. 7. his Soule.

I know, De iustific. lib. [...]. cap. 3. art. Tertium argumentum.] Bellarmine labours to empoyson this last pas­sage with his false glosse, and Popish sophistry.

The causall coniunction For, Matth. 25. 35. as hee there cauils, intimates and implyes workes meritoriousnesse.

I say no. For, is there a Note of consequence and order: not of the cause, or any Enim] non de­signat causam ef­ficientem, vel me­ritoriam Regni, sed argumentum notorium iustae sententiae: quòd hi verè sint bene­dicti ab aeterno scripti haeredes Regni, id est, ex electorum fidelium numero: quia operibus externis se tales probauerint. Immo ipsi benedicti negabunt se operibus suis promeritos Regnum, quoniam merita sua d [...] Christo nes­ci [...]nt, non agnoscent. Quando vidimus Tc, &c? meritorious causality. The causall coniunction in Grammar doth indeed serue to shew the rea­son of a former sentence: but it doth not necessarily shew a reason from the cause of a thing: but many times also from the effect, and other kind of arguments. And Logick also [Page 266] reacheth, that there be diuers kinds of causes; principall, and lesse principall, &c.

Bellarmine replyes: Doth not Christ there speake in the same manner, of the rewards of the godly, and of the punish­ments of the wicked? But no man can say, that in these words, Goe ye cursed, &c. that the cause is not rendred; but onely the order and consequence implyed: For the wages of sinne is death, Rom. 6. 23.

I answer: By the like fallacy also doe the Popish Impo­stors pleade for Iustification by Workes: Euill workes damne, therefore good workes saue. Most falsely: as ap­peares by that rule in the Topicks: Non valet con sequentia, cùm non est perfecta contrarietas. The consequence is of no validitie, where there is not a perfect contrarietie. Now be­tweene good and euill workes, there is no perfect contrarie­tie: Mala opera, seu mali malarum ar­borum fructus, damnationem ex se merentur; bona autem bonorum opera, imperfecta cùm sint, & ex mixtis principijs, carne sc. & spiritu orta: non eandem respectu salutis, quam mala re­spectu damnatio­nis causam, immo nullam prorsus habere possunt, ac proinde vt signa, & testimonia, non vt causae salutis sunt spectanda. Mala habent per­fectam malitiam, quae est [...], & vnum peccatum ad mortem pro­merendum satis est. Ezek. 18. 4. I am. 2. 10. Bona sunt imper­fectè bona, [...]ec si perfectò bona es­ [...]ent, me [...]ita vitae aeternae essent, quia omnia sunt debita. Luk. 17. 10. for euill workes are perfectly euill against the Law of God: but good workes are not perfectly good according to the Law of God. By the same reason neither doth it follow: Eternall death is the wages of sinne: therefore eternall life is the wages of good workes.

5. If thou lay out to the poore Deut. 15. 10. 2. Cor. 9. 7. cheerefully, Prou. 3. [...]7, 28. seasona­bly, 2. Cor 9. 6. Prou. 11. 25. liberally, and yet but according to thy 2. Cor. 8. 13, 14. Act. 11. 29. abilitie; thou shalt become (which besides the onely course of growing comfortably rich, is also a Crowne of infinite honour) Cre­ditor euen to thy Creator. Hee that hath pitie vpon the poore, lendeth vnto the Lord, and that which he hath giuen, will he pay him againe, Prou. 19. 17. And in the meane time for repay­ment in due time, thou hast securitie infinitely aboue all ex­ception, a Bill vnder his owne hand, euen his owne blessed Booke; wherein to faile, were to forfeit his Deity, if I may so speake, which is prodigious blasphemie to imagine. Now what a keene spurre, and inflaming motiue is this to bee mer­cifull: that wee shall make God himselfe our Debter, the euer springing Fountaine of Blisse, and Lord of all good­nesse who doth all things like himselfe; omnipotently, boun­tifully, aboue all expectation, as becomes the mighty Soue­raigne [Page 267] of Heauen and Earth? If he worke, he makes a world: If he be angry, he drownes the whole face of the Earth: If he loue, the hearts-blood of his dearest Sonne is not too deare: If he stand vpon his peoples fide, he makes the Sunne to stand still, and the Starres to fight: If he repay, hee giues his owne All-sufficient Selfe, with the ouerflowing torrents of al plea­sures and glory through all eternitie.

6. Nay, the way to thriue and fare well in the World, if our most wise God thinke it fi [...], is to bee compassionate this way. If thou draw out thy soule to the hungry, saith the Pro­phet, and satisfie the afflicted soule: then shall thy light rise in Isa. 58. 10. 8. 11. obscuritie, and breake forth as the morning, and thy darknesse bee as the noone-day: and thy health shall spring forth speedily: the Lord shal guide thee continually, and satisfie thy soule in drought, and make fat thy bones, and thou shalt be like a watered Garden, and like a spring of water, whose waters faile not. Thine horne Psal. 111. 9. Prou. 28. 27. shall be exalted with honour, and thou shalt not want. It will be then a profitable Inquisition amongst others; when a man findes himselfe to goe backward in his estate, Gods se­cret displeasure to blow vpon his wealth, or afflict his body with painefull diseases, &c. to examine well, whether he was 1. Ioh. 3. 17. not ordinarily woont rather to shut vp his bowels of com­passion, then to powre out his soule to the poore.

In a third place, take notice of the order of those obiects, vpon which thy Christian loue is regularly and seasonably to be directed, and thy workes of mercy discharged. The Catalogue of them runneth thus, as I conceiue.

The publike State wherein thou liuest, and whereof thou art a member, challengeth the first place and precedencie: If it liued a naturall life, as thou doest, and thou haddest but one morsell of bread, which would onely sustaine the life of one of you; thou wert to perish, that it might flourish: for it is euer better, that one member should bee cut off, then the whole body consumed. This order hold [...] cae [...]eris paribus, as they say, when other things are alike. When they be like in pouerty: else we must relieue our enemies in extreme necessitie, before our owne parents in ordinarie want: l [...]ke in pietie, else we must helpe holy men being sarther off, before these who hate to be reformed, though neerer vnto vs: like in mutuall relations and obligations one vnto another; else wee must preserre a truely religious brother, before a more religious stranger; a kinsman, neighbour, and benefactor, before either a kinsman, or neighbour, or a benefactor alone. In the next place stands thy selfe; [Page 268] then thy wife; then thy parents; then thy children and fami­ly; then the Plus debemus diligere extrane­os, qui nobis sunt comuncti vinculo charitatis Christi; quàm propinquos, qui Deum non di­ligunt, nec Deo seruiunt. Quare? Quia sanctior est copula cordium quàm corporum. Bern. lib. De modo benèviuen. Serm. 5. household of faith; then thy naturall kinred sprung lately from the same progenitors; then thy neerest neighbours and common friends; then thy countrymen; then strangers; then thine enemies. For as thou wouldest be hol­den a child of the Highest, Luk. 6. 35. thou must loue thine enemies, and relieue them too, Prou. 25. 21. Rom. 12. 20. And because our naughty hearts doe naturally rise, and swell against them with much enraged anger, disdaine and con­tempt: ponder seriously vpon these points, as counterpoy­sons to keepe out these foule fiends, and preserue thine af­fections euer calme and vnstained this way, and in an holy charitable temper and disposition to doe them good.

1. First, he that becomes a bloody goad in thy side for thy blessed profession, and because thou followest goodnesse, is starke mad, and vtterly besides himselfe in matter of saluati­on. Hee is as a dead man without all sense of spirituall selfe­murder: now it is extreme weakenesse, to euen thy wit (as they say) with a Bedlam; and barbarous inhumanitie, to wreake thy spite vpon the dead, and basely to vexe a liuelesse carcase with brauing insultations.

2. Thou shouldest most wilfully forsake thine owne mer­cie, and iudge thy selfe more then infinitely vnworthy of euerlasting life, of any part or portion in the rich, glorious, eternall purchases of His meritorious death; if thou couldest not frankely forgiue the greatest wrong of thy greatest ene­my vpon this ground onely; because Iesus Christ hath freely powred out the dearest and warmest blood in his heart, to purchase for thee a worme, and wretch, and while thou wast yet his desperate enemy, pardon and saluation from the end­lesse woes, and damnations of Hell.

3. Thirdly, the mercifull patience of God himselfe in for­bearing and bearing with infinite wrongs, and dishonours done vnto his great Maiestie euery day, may be a matchlesse patterne and precedent to vs wofull sinners, and worse then nothing, easily to pardon, and patiently to passe by all the prouocations of our fellow creatures. How many blasphe­mous [Page 269] mouthes are continually open against the Maiestie of Heauen? With what damned oathes doe they teare and re­crucifie the precious body of his glorified Sonne, that fits at his owne right hand? With what monstrous lyes, and hate­full slanders doe they disgrace his Ambassadours, and vilifie his chosen? Nay, where shall you find one of those, who haue sincerely giuen their names vnto Christ, whose neglected in­nocency is not trampled vpon with the feet of pride and con­tempt; and whose guiltlesse fame lyes not bleeding vnder the mercilesse strokes of intemperate tongues? How many sonnes and daughters of Belial doe horribly, and with an high hand prophane his Sabbaths, pollute his Sacraments, and turne their backs vpon his Word? How many euery Vtres, vel lage­nas rectiùs hos dixeris, aut certè tubas, vel potius cloacas, quàm homines. where turne themselues into barrels and beasts, euen into sincks; nay, and sometimes into Sodomites, Hab. 2. 15. by their swinish drunkennesse? How many inclosing Nimrods, and Machiauellian Landlords, grind the faces of the poore, pluck off their skins, teare their flesh, breake their bones, chop them in pieces as for the pot, and eate the flesh of Gods people? In a word: How many incarnate deuils walke vp and downe the Earth with hearts and hands as full as Hell, with all manner of mis­chiefe, lewdnesse and rebellion? And yet wee see in the meane time, our gracious God beares patiently with these many and prodigious prouocations. Though hee be armed with his owne vnresistable omnipotency; haue euer in a rea­dines all the Angels of Heauen, all the creatures vpon Earth, all the Deuils in Hell; nay, the very hands and consciences of such stubborne Rebels, to be the instruments and executi­oners of his iust wrath vpon their sinne: yet doth hee sweetly and fairely temper, and moderate his indignation, to see if the riches of his goodnesse and forbearance, and long-suffe­ring, will leade them to repentance. If Almighty God then, whose Maiesty, blessed and glorious for euer, is chiefly wrong­ged, euen by thy Ille qui tibi in­iuriatur, magis in­iuriatur Deo quàm tibi, qui hoc ei prohibuit. Si er­go Deus differt vindicare iniuri­am, & non est ei dedecus, nec erit tibi. Peral. wrongs also, whose mildnesse and mercy is most shamefully abused with the horrible ingratitude, and intolerable contempt of such as hate to be reformed, bee so wonderfully patient; be not thou peruerse: but rather [Page 270] heape coales of fire vpon thine enemies head by kindnes and loue, that thou mayest be the charitable child of thy Father which is in Heauen; who suffers his raine to fall as well vpon heaths and weeds, as vpon flowers and fruit-trees.

4. By harbouring heart-burning and angry thoughts in thy brest against those thou art tempted to hate; thou wo­fully hardenest thine own heart, which is an vnualuable hurt, and depriuest thy selfe all the while thou art so dogged, of the blessing, benefit and comfort of all the ordinances; not onely of the Sacrament of the Lords Supper, as ignorant people suppose, but also of Prayer, hearing the Word, singing of Psalmes, conference, &c. 1. Tim. 2. 8. Matth. 5. 23, 24. Iam. 1. 20. Now what extreme madnesse is it, and Bedlam cruelty to thine own soule, by cherishing and keeping warme in thy bosome, such a base dunghill Viper, as reuengefull spite, to cast the whole Frame of thy spirituall building into combu­stion, and to make God thine enemy, whereby thou hurtest thy Quòd malitia tua alteri non no­ceat, fieri potest: quòd autem tibi non noceat, fieri non potest. selfe incomparably more, then thou canst euer possibly harme thine opposite?

5. A great deale of spirituall good Omnis malus aut ideo viuit, vt corrigatur, aut ideo viuit, vt per illum bonus exer­ceatur. Aug. in Psal. 54. pag. 631. Detractores sunt spinae viam infer­ni obstruentes viris sanctis. Ipsi etiam depascunt segetes Domini, ne in paleas luxu­rient▪ & pauca grana habeant. Ipsi sunt limae à vasis gloriae rubi­ginem auferentes. A filiis Dei, quasi quodam rasorio, peccatum elationis eradunt. Vnde Gregor. Idcircò laxat Dominus linguas detractorum in Electos, vt si quid in eis elationis surrexerit, lingua detractoris eradat. Per. Omnes mali, & amatores mundi, quasi torcularia sunt. Sic enim in torcularibus, & Vua pre­mitur, & Oliua, vt vinum & oleum reponatur in caueâ: ita per nequitiam malorum hominum, qui boni & iusti sunt, multis tribulationibus fatigantur, vt animae eorum tanquam oleum & vinum, &c. Aug. tom. 10. pag. 552—Considera, quòd illi, qui te persequuntur, apud Deum velut molae, ac torcularia deputan­tur: Tu verò quasi Oliua, & quasi Vua legitima paruo tempore pressuram malorum hominum sustinere cogeris. Ibid. doth by accident ac­crue to the Christian, by the malice of his enemies. The ra­ging and rayling enemies of Gods people, serue as scullions to scowre the Lords Vessels of Honour; as Shepheards Dogs to hunt Christs Sheepe into order, and to purer pastures. 1. Their narrow watching ouer his wayes to take him trip­ping, and prying into all passages of his life, vpon purpose to disgrace his profession, should make him walk more precise­ly; and to hold a continuall counter-watch ouer all his cour­ses, that hee giue no iust cause of offence, or any true matter of cauill or calumniation. Whence it is, that Dauid prayeth, Psa. 27. 11. Leade me in a plaine path, because of mine enemies, or [Page 271] those which obserue mee. 2. Their hitting him in the teeth with the reproch of his former sinnes, should serue as a re­membrancer vnto him, to reuise and renew more effectually and feelingly the great worke of his first repentance; and to open afresh a fountaine of penitent teares, or at least of new griefe, hee can grieue no more, for those particular sinnes, which any dogged Shimei, or slanderous Doeg brings into his mind vpon such occasion. For it is the woont of ignorant e­nemies to Gods holy wayes, to charge vpon his children, euen with much bitternesse and insultation, the faults and fol­lies of their vnregenerate time. Though God Almighty hath buried them for euer in his mercy; yet they will neuer suffer them to dye out of their malice. Though the blood of Christ hath couered them euerlastingly from the sight of God, and search of Satan; yet their base and dunghill spite will euer and anon rake into them againe to their disgrace. Thus were Au­stin and Beza, two great Lights of the Church in their times; and so are many other moderne Worthies and Cham­pions of Christ, dayly dealt with. In which case learned Au­stin sweetly replyed to the Donatists vpbraiding him in such an vnworthy fashion, with the impiety and impuritie of his former life: Looke, said he, how much they blame my fault, so much I commend and praise my Physicion. And blessed Beza, to a fellow obiecting vnto him his youthfull Poems; This Hic homo inuidet mihi gratiam Christi. man vexeth himselfe, because Christ hath vouchsafed mee his Grace. And King Dauid, with whom I should haue begun; when Shimei rayled vpon him, and called him murtherer; Let him alone, and let him curse: for the Lord hath bidden him. 2. Sam. 16. 11. And yet besides this, I doubt not, but vpon these occasions, Dauids heart bled afresh for his bloody sinne; Augustines, for his former heresie and sensualitie; Bezaes, for the vanitie of his youth. 3. Their blazing abroad some speciall visible scandalous infirmitie of his, and yet to which he is haled, and as it were hurried by the impetuousnesse of some sudden pas­sion, or violent temptation, and which is one of his greatest griefes, and much matter of mourning in secret, should cause him to strengthen his watch, and improoue all his spirituall [Page 272] valour against the assaults and insinuations of it. 4. Their malicious fathering vpon him by false reports, those faults he yet neuer fell into, and yet to which hee may bee naturally much inclinable, should furnish him with more then ordina­rie care and courage, wisdome and watchfulnesse, to preuent the scandall of any such guiltinesse. 5. Their slanderous lay­ing to his charge, the things hee neuer did, nor euer like to doe; which is also an hellish humour, and deuilish tricke of prophanenesse against profession, should leade him to a strict enquirie into his heart and life, to find out some other sinne, of which, vpon that occasion, God would haue him take notice, and mortifie. It may be, thou art falsely charged with hypocrisie; looke that thou bee not earthly-minded; with pride, looke that thou be not passionate; with worldlinesse, looke that thou be not luke-warme, &c.

Thus haue I somewhat inlightned, and insisted longer vpon this point, purposely to stirre vp and quicken the spirits of all Gods people, to a fruitfull constant exercise of Christi­an charitie, and bounty towards their poore brethren: to bee aswell plentifull in workes of mercy, as precise in duties of pietie: (God loues mercy aswell as sacrifice; nay, in some ca­ses, hee preferres the other before this) to be so much more mindfull and apprehensiue of all opportunities, for a sincere discharge of this much vrged and honoured duty; as the wicked are malicious, and Pharises forward, to charge vpon them the contrarie.

For you know, that carnall men are extremely greedy of casting aspersions and disgraces vpon the innocencie of re­ligious Professours. No excellencie of parts, singularitie of worth, eminencie of zeale, height of holinesse, integritie and puritie of life, can possibly priuiledge the best man that euer breathed the life of grace in the bosome of the Church; from the scourge of tongues. The only Worthies vpon earth, Heb. 11. 36, 38. of whom the world was not worthy, were vexed with cruell mockings: Paul, that precious Pillar of Gods Church, was Acts 24. [...]. Ioh. 7. 20. called, A pestilent fellow: nay, Christ Iesus himselfe, in whom the fulnesse of the Godhead dwelt bodily, was said to [Page 273] haue a Deuill. And no marueile though they deale thus with his Children, that daily blaspheme the mighty Lord of heauen and earth, blessed for euer. Daily experience tracts Quid mirum si homines seruis Dei detrahunt, & qui eorum vitam peruertere non possunt, famam dedecorare co­nantur, cùm ipsum Deum, & Domi­num corum quo­tidiè blasphemare non cessant, cùm eis displicet quic­quid contra [...]orū voluntatem iusto, & occulto iudicio facit ▪ Aug. Ep▪ 136. them in fiue pestilent passages this way: It is their woont, with all their cunning, and vpon all occasions, 1. To lessen, disgrace, and disparage all they can, the graces, worth, and good parts of good men. 2. To report true things malici­ously, and vpon purpose to bring them into hatred and dis­estimation; so Doeg dealt with Dauid. 3. To charge vpon them, with much credulity and confidence, things they ne­uer did, neuer knew, neuer thought vpon, or dreamed vpon. 4. With whorish foreheads, and very impudencie of hell, to fasten vpon them by slanderous imputation, those sinnes and vices, in the contrary graces and vertues whereof, they are many times very eminent and remarkable. Elijah was 1. Reg. 18. 17. slandered to be a troubler of the State; whereas in truth, hee was the strongest Pillar of the kingdome, the very chariots 2. Reg. 2. 1 [...]. and horsemen of Israel. 5. Nay, and which is yet more, to father vpon them those faults, wherein themselues, hatefull hypocrites! are grosly and notoriously guilty. Tertullus tels [...] Felix, that Paul was a very plague: for so is the Originall: whereas not onely Paul was one of the best men vpon earth: but also himselfe, a cursed cutthroate of all goodnesse, and furious opposite to the glorious Gospell. His lewd Mistresse charged Ioseph with an assault vpon her chastitie; whereas not onely he was most free that way, but also her selfe noto­riously naught. Ahab called Elijah, a troubler of Israel, whereas not only that blessed Prophet was the very strength of that State; but also himselfe, by his abominable couetous Idolatrous villanies, brought confusion and misery vpon the whole kingdome.

Now out of this cunning malicious humour, carnall men lye at the catch, and are most eager to apprehend any shadow of occasion, or rather then faile, to make matter in their owne spitefull braines, or take it vp from the lying oracle of some frothy Ale-bench; wherby to staine the honour of Pro­fession, with the vnworthiest imputations of couetousnesse, [Page 274] hard-heartednesse, vnmercifulnesse; whereas themselues, meere men of this world, are as couetous as the skinne will hold; fast nailed and glued vnto the earth; neuer in their life lift vp a ioyfull thought towards heauen, neither dare thinke seriously vpon the world to come, without a great deale of slauish sadnesse and secret terrour. And in their grasping of worldly goods, they care not a button for conscience, make no account at all of that most certaine strict account at Gods dreadfull Tribunall: but only how to carry matters smooth­ly and plausibly in the eyes of men, and dawbe ouer their vniust dealings, with close conueyances, and trickes of wit.

I goe not about heere to Apologize for any vncharitable counterfeits, or those most odious outside-Christians, who put on the glory of an Angell in outward profession, that they may play the deuils more vnobseruedly, in Vsurious practises, oppressions, and vnconscionable griping; weare a cloake of zeale, in conformitie to the externall formes of o­bedience to the first Table, vpon purpose to couer their cru­eltie and inhumanitie, in vndermining and ouer-reaching their brethren, and to prey the more inuisibly vpon the sim­plicitie of those whom they deceiue by Seeming.

But yet I must tell you, that many times, euen some of Gods owne best Children are full falsly and fouly charged, by foule-mouthed worldlings themselues, with worldli­nesse, couetousnesse, and imputations of that nature; who by Gods mercy, are so farre from doting vpon earth, and the fa­ding glory thereof, that in their retired & aduised thoughts, they would not loose the loue and light of Gods counte­nance, and testimonie of a good conscience, to winne the whole world: they would not exchange their comforts of godlinesse, and interest in a Crowne of life, for ten thousand worlds, were they all turned into one inualuable Pearle: They feele themselues incomparably more comforted and kindly refreshed at the heart roote, with one thought of heauen, and that endlesse ioyfull rest aboue, through all eter­nitie, then with a world of earthly contemplations, though [Page 275] all composed of gold, pleasures, possessions, honours, Dia­dems, and all the glorious and most desireable treasures vn­der the Sunne. And who in respect of any vnconscionable­nesse, wrongs, iniustice, or wicked wayes of getting, might with sinceritie of heart, proportionably to their states and callings, take vp Samuels protestation: Behold, here I am, 1. Sam. 12. [...]. witnesse against mee before the Lord, and before his Anoynted: Whose Oxe haue I taken? or whose▪ Asse haue I taken? or whom haue I defrauded? whom haue I oppressed? or of whose hand haue I receiued any bribe, to blind mine eyes therewith? and I will re­store it. And sincere thoughts, resolutions, and protestations to this purpose, are cleere euidences of vnearthly-mindednes. Blessed Iob doth pregnantly illustrate this point: His owne friend chargeth him with inhumanitie, couetousnesse, and cruelty; and thereupon inferreth that Gods afflicting hand was heauy vpon him: How much more thinke you, would the children of fooles, and children of villaines, viler then the earth, of whom hee elsewhere complaines, vexe him slande­rously? Is not thy wickednesse great, saith Eliphaz, Iob 22. 5. &c. and thine iniquities infinite? For thou hast taken a pledge from thy brother for nought, and stripped the naked of their cloa­thing. Thou hast not giuen water to the weary to drinke, and thou hast withholden bread from the hungry.—Thou hast sent widowes away empty, and the armes of the fatherlesse haue beene broken. Therefore snares are round about thee, and sudden feare trou­bleth thee. Wheras, in deed and truth, righteous Iob was right nobly minded, tender-hearted, charitable, bountifull; as ap­peares by his confident contestation to the contrary, Iob 31. 16, &c. If I haue withheld the poore from their desire, or haue caused the eyes of the widdow to faile: or haue eaten my morsell myselfe alone, and the fatherlesse hath not eaten thereof: If I haue seene any perish for want of cloathing, or any poore without couering: If his loynes haue not blessed me, and if hee were not warmed with the fleece of my Sheepe: if I haue lift vp my hand a­gainst the fatherlesse, when I saw my helpe in the gate: then let mine arme fall from my shoulder blade, and mine arme be broken from the bone.

[Page 276]Thus many times an imputation of worldlinesse, hard­heartednesse, vnhospitalitie, &c. is layd vpon Gods chil­dren, without all cause, truth, or conscience; occasioned, as I conceiue, (for I desire to discouer vnto you a depth of Satans malice in this point,) partly from the parties accusing and slandering; partly from the parties accused and slan­dered.

Occasions ministred by prophane men, are such as these:

1. First, They many times, when they finde their consci­ences disquieted, their former courses controlled, their car­nall humours crossed and contradicted, and themselues much diseased and disturbed in the securefull pursuit of their sen­suall pleasures, by the searching power of a conscionable Ministerie: or when they plainely see that their vnzealous­nesse, lukewarmnesse, and formalitie in Religion, is censured and condemned by the forwardnesse, and zealous carriage and conuersation of the Saints, they seeke by all meanes, and labour might and maine, to bee meete with those Mini­sters which so vexe them with their faithfull Preaching; and those godly Christians, which silently disgrace them with their gracious life and zealous exercise of Christianitie. And therefore sith many times, by Gods goodnesse, they cannot finde any visible or conspicuous matter or miscarriage, to charge them with truely; because the Saints lie not in grosse and notorious sinnes, such as are swearing, drunkennesse, ly­ing, vncleannesse, Sabbath-breaking, idlenesse, the vanities of goodfellowship, &c. as themselues are woont; therefore, I say, they audaciously diue into their hearts with vnhal­lowed censures, and lay vnto their charges those inuisible er­rours, which none can see but Gods All-seeing Eye; & from which they cannot be cleered and acquit, but onely by their owne consciences, and his highest Tribunall. So that they take order that such imputations, though groundlesse and false; yet shall be sure to cleaue to the good name of Gods Children as certainely without redresse or remedie, as they were deuised without truth or charitie. Wee may see this cleerely in the present point, and the slander of hypocrisie, [Page 277] which is also the ordinarie portion of the best, from men of the world. When prophane opposites vnto grace pry curi­ously into all the wayes of Gods Child, and can finde no­thing so faulty in his outward carriage, or reprooueable in the ordinarie course of his life, as they expect and desire; yet, left they should not shew themselues the right children of Satan, the Accuser of the Brethren; they will be medling one way or other; they will bee nibling at his good name, with some such speeches as these: Well, well, though he be an excellent Pulpit man, or a forward Professour, yet is hee not so, and so? is not hee as well giuen vnto, and greedy of the world as other men? When they heare other men com­mend his zeale and forwardnesse in Profession, these will be casting out such malicious doubts as these; Goe too, my ma­sters, I feare me all is not gold that glisters. Now how is it possible, or by what outward witnesses or compurgators may the Christian cleere and discharge himselfe of the im­putations of worldlinesse and hypocrisie; sith the one lyes in the greedy affections of the minde, and the other lurkes in the hidden corners of the heart? The purity and secrets of which, none can truely see and censure, but the Searcher of all hearts. Were a man accused of Adulterie, Drunkennesse, or such visible notoriousnesse, there might be meanes found for the manifestation of his innocencie, by an exact scan­ning of time, place, and other circumstances. But this is the malicious and pestilent policie of Satan and his agents, when they see that the Saints, by the mercies of God, are free from those grosse sinnes and notorious corruptions, which ordinarily raigne in the children of darknesse; they spite­fully and cunningly lay vnto their charge, imputations of such nature, from the which, though they bee free, they can­not free themselues; and though they bee cleere, yet by rea­son of the malice of men, and inuisiblenesse of the matter, it will neuer so appeare; vntill the brightnesse of Christs com­ming bring foorth their righteousnesse as the light, and their iudgement as the noone-day; and of which they haue none other ground in the world but this, because themselues are [Page 278] such. For put a prophane worldling to prooue the slander of worldlinesse and hypocrisie, which he puts vpon the Chri­stian, and he will be able to giue you neither probable rea­son, nor wise word to purpose. And no marueile; for let the matter come to examining, and hee shall finde, that man which hee so miscensures, to bee, both faithfull towards God, and conscionable towards man in all his wayes: Not onely innocent from oppression, corruption, wrongfull dea­lings, and all vnlawfull wayes of getting; but also in a spe­ciall manner, with a most compassionate tendernesse and loue, right dearely affected to euery true-hearted Natha­neel, and the whole houshold of faith; (which no vnre­generate man can possibly bee; and which is the truest and noblest issue of sanctified charitie) Nay, and besides, not any wayes wanting (though it stand not with the policy of prophanenesse to acknowledge it) in other charitable pas­sages with spirituall discretion, to any truly distressed and miserable. And therefore there is no ground in the world left for such gracelesse lyes, but onely this: Carnall world­lings carue conditions to other men, out of the crookednesse of their owne nature; and cunningly put on the policie of Cutpurses; who in throngs at Faires and markets, call vpon others to beware of Curpurses, that themselues being truly so, may with lesse suspition and obseruation, diue into the pockets and purses of true men. Many there are, who being themselues truely worldly, and hypocrites indeed, call Chri­stians so, that the maske of their villanous hypocrisies may bee lesse marked; and themselues roote in earthlinesse, vn­till they reach the very bottome of hell, and no man regard them.

2. Secondly, if a man would bee irreligious and vncon­scionable, it is a very easie thing to grow rich and into repu­tation with the world. If once hee so farre harden his heart, seare his conscience, and abandon the feare of God; that hee resolues without remorse or shame, to defraud, dissemble, bribe, oppresse, put to Vsury, serue the time, make vse of all men for his owne turne, to cloake crueltie with conscience, [Page 279] pretend friendship, when he purposes to deale like a Turke: In a word, to plot and practise any lewd deuice or consci­encelesse course, for his aduantage and rising; I doe not see how such a fellow, in these griping dayes and times of con­fusion, should escape wealth, preferment, and respect in the world. And as it is easie for fellowes of such ill conscience to thriue, and wicked men to grow wealthy; so methinkes it is no great matter for such to make sometimes very goodly showes to the world, of bountifulnesse, and liberall profu­sions in feasts, entertainments, and larger doles to the poore, out of their superfluities, and heapes of ill-gotten goods. But herein (though it bee well, that such goods doe good vnto some) they are like vnto theeues, who hauing robbed some rich Merchant, and taken hundreths from him, do scat­ter heere and there by the way, some small pieces of siluer to the poore. But this is a very poore mends for their mer­cilesse bloodshed and lawlesse robberies: This is, as they say, to rob Peter, and cloath Paul. Thus many great men keepe great houses; and that is well: it is fit, Greatnesse should be accompanied with franknesse; but alas, they grinde the faces of the poore, and eate the flesh of Gods people, to vp­hold their hospitalitie. So some Ministers heape liuing vpon liuing, that so they may be enabled and furnished to purchase a great name by keeping a great house; but alas, they main­taine their port and estate with the price of the precious blood of soules, and feed the greedy humour of their Pha­risaicall goodfellowship, with the fearefull Gangrene of spi­rituall bloodshed. So others may bee sometimes good vnto the poore, and bountifull, as they say, in their own houses: but alas, they marre all their almes-giuing, by vnlawfull get­ting; and turne that, which of it selfe is one of those sacrifi­ces Heb. 13. 16. with which God is highly pleased, into Isa. 61. 8. abomination and sinne vnto themselues. A goodly matter, sure, to scatter heere and there, now and then, some few drops of charitable deuotions; whereas they haue many huge and headlong torrents of gaine and goods comming in dayly; by oppres­sion, violence, mercilesse inclosure, deuouring widowes [Page 280] houses, selling the poore for old shooes, rackings, enhansings, gripings, vsuries, immoderate takings, &c.

3. Thirdly, prophane hypocrites are commonly Pharisai­call in their almesgiuing; affect, and pursue obseruation, sin­gularitie, vaine-glorious ostentations in their contributions of charitie. Their forefathers the Pharises, when they gaue their almes, made a Trumpet to bee sounded before them; So these fellowes, their followers, and succeeding Actors vpon the same Stage of hypocrisie, lest their good deeds should die in the distribution, and bee obscurely buried in the bellies of the poore, they also get vnto themselues a kinde of talebearing Trumpetters too. They cunningly obserue those opportunities, and single out such obiects of their com­miseration, and charitable deuotions, whereby they may soonest, and most compendiously purchase a name of being good to the poore, and haue their bountifull disposition blazed abroad, with most circumstances, best aduantages, and partiall enlargements. And thus it is a very easie thing for a Pharise to bee famous in this kinde: for sith hee giues more for commendation, then for conscience; far more for praise amongst men, then out of a true-hearted compassion to the party; he dares dispence with a good conscience, and take liberty vnto himselfe to place his good turnes there, where there is best possibilitie of being most spoke of, and greatest hope of the richest returne of applause and admira­tion. So that such an one ordinarily in his open-heartednesse, and charitable distributions, hath a speciall eye and inclina­tion to those that flatter him to his face; and are like to prooue the loudest trumpets of his bountifulnesse abroad where they come. And hee is so farre from a right and sea­sonable apprehension of due circumstances, difference of par­ties, and those spirituall discretions, obseruable and necessary in such Christian exercises of loue; and from the practise of the Apostles precept, Galat. 6. 10. Doe good vnto all men, but especially to them which are of the houshold of faith: that hee would rather afford his helping hand for the reliefe & raising vp of a decayed goodfellow, then of a distressed Christian.

[Page 281]4. Fourthly, though carnall men bee so couetous, and hold-fast of earthly contentments, that they would rather loose their precious soules euerlastingly, then leaue them: yet if it might bee, if they were possibly compatible, they would giue any thing in the world; both to serue and satis­fie themselues in the wayes of vanitie, and after to saue their soules in the day of wrath; both to partake of the pleasures of the present, and to be secured from the vengeance that is to come. What would not the great Ones of the world giue, to purchase two Heauens; one here, and another in the other world? What would not sensuall worldlings part with, to redeeme their sinnes, if they might haue a dispensa­tion to continue in sinne? to liue the life of vanity and lust, and after to die the death of the Righteous, and to receiue their crowne? In such cases in their sober considerations (so that their present temporall happinesse sustaine no hazard, or diminution; nor the delights of their sweete sinne, any disturbance) they would not stand vpon any worldly good; though it were a thousand Rammes, or ten thousand Riuers of Oyle: Nay, they would giue their first-borne for their trans­gressions; euen the fruit of their bodies for the sinne of their soules. Many there are which may bee easily perswaded, and can well finde in their hearts, to giue any thing towards the seruice of God, and saluation of their soules; saue themselues; I meane, their hearts and affections, which the world and their darling-pleasures haue principally possest. Hence now it is, that many rich Ones and men of the world, being other­wise very guilty, and obnoxious in many respects, are very willing and well content many times to contribute bounti­fully to good vses, and to make good shew of liberalitie to­wards the poore; that thereby lesse notice may bee taken of their other notoriousnesse; and with some kinde of hope, so to couer and conceale many grosse corruptions from the wrath of God, and the worlds censure. For I know not how, there is an inbred opinion and conceit seated in the hearts of naturall men and Papists, that almes-deeds, and such workes of charitie make amends for other miscariages, though foule, [Page 282] and scandalous; and be pleasing to Almightie God, though the parties frō whence they proceed, be polluted with secret impurities and raigning sinnes. Sith therefore they perswade their hearts, that charitable deuotions & distributions haue some power, as it were, somewhat to appease diuine wrath, and to satisfie for other sinful exorbitancies and aberrations; and see plainely that it is the most compendious way to pur­chase a great deale of credit in these cold & compassionlesse times; and the onely obiect to diuert the eyes of the greater from the obseruation of their other faults: I say therefore, they open their hearts the more liberally, and enlarge their bowels to greater bountifulnesse; which otherwise their co­uetousnesse would keepe shut. Thus, many, to diminish the horrour and markeablenesse of their vnmortified lusts and open lewdnesse, exercise a good art without a good heart.

Occasions from the parties slandered, are such as these:

1. Christians, of all men in the world, are the speciall markes and ordinary obiects, vpon which are discharged and exercised all kindes of malice and mischiefe: not onely the empoisoned arrowes of spitefull tongues, the sword of Ty­rants, the flames of crueltie; but also many lesser and lesse­markt vexations, as wrongs, oppressions, mercilesnesse, and many vnconscionable vsages. Prophane men being seated in high roomes, or besotted with the worlds fauours and flatteries, doe many times, out of their pride and malice, ve­ry contemptuously roule downe as from aloft, indignities, insolencies, many hard and heauy inhumanities, and iniusti­ces vpon Gods Children, as a number of neglected vnder­lings. So that as the Prophet speakes; Hee that refraineth from euill, maketh himselfe a prey. Hee that by the mercies of God breakes out of the bonds of Satan, into the blessings and blessed estate of grace, shall for euer after, not onely be furiously persecuted by the rage of hell, and malice of pro­phanenes; but also lie more open to the insultations, wrongs and oppressions of his aduersaries, and trecherous insinuati­ons of false friends. Sith therfore Christians, by reason of their patience, the worlds discountenance, disaffection of great [Page 283] Ones, their own resolute disallowance of all indirect courses, of any base, and vnconscionable aduantage, are many times mightily hackt vpon, and opprest by the greedy policies, ex­pilations, and encroachments of boysterous worldlings, and causelesse opposites: and not onely so, but sometimes also cunningly, & insensibly preyed vpon euen by profest friends: (For there are a kinde of men, which putting on for the time, the glory of an Angell, mixe themselues with Gods people, and presse into their company, onely because they see and finde them to bee such, as from whom, by reason of the singlenesse and simplicitie of their heartts, the vnsuspici­ousnesse of their charitie, the equity and conscionablenesse of their dealing, in these coozening, supplanting, and vnder­mining dayes, they may the most fairely and easily sucke out the greatest aduantage:) I say therefore, sith Gods children are most subiect both to the wrongs of open enemies, & sup­plantation of seeming friends, they are many times not so en­abled in outward things, or strong in their worldly state, to make such a flourish in dispersing their superfluities, as those men which get without conscience, and disburse without spirituall discretion.

2. A Christian dare not for his life so farre enlarge his conscience, as to gaine by any vnwarrantable meanes, or vnconscionable course, as oppression, corruption, coozening, violence, lying, vniust dealing, &c. and therefore in this griping, and greedy age, in the highest noonetide of iniqui­tie, or rather darkest midnight of the workes of darknesse (though outward want bee infinitely counteruailed with in­ward comfort) hee doth not commonly come to that excesse, and superfluitie of temporall things, which many times worldlings with wider consciences, easily and immeasurably ingrosse. The largest consciences in these last & worst dayes, are the onely deuourers, and swallowers downe of worldly wealth. A religious resolution to saue a mans soule, (more is the pitie!) is many times a notable curbe to keepe him from growing rich, and into reputation with the world. Gods blessings euen in temporall things, I deny not, are sometimes [Page 284] very plentifully vpon the right owners, Gods owne chil­dren; and both heauenly and earthly happinesse haue beene wreathed together by the mercifull hand of God, and set vpon their heads: but if wee looke vpon the common cour­ses holden in the world that way; and in all forecast of car­nall reason, hee is likeliest to grow rich and rise, who is re­solued to damne his soule. In ordinary conceit of prophane policie, and apprehensions of worldly wisdome, Ioseph mist Gen. 39. a great deale of earthly contentment, and in a precise humour put from him much possibilitie of preferment, by not yeel­ding to the impure sollicitations of his wanton Mistris. Mi­caiah, in not iumping with the foure hundred false prophets, 1. King. chap. 22. in their lying flatterie to please the two Kings: Ionathan, in not ioyning with his father Saul, for the preuention and con­fusion 1. Sam. 20. 31, 32. of Dauid. Had a sensuall worldling beene in Iosephs case, an vnsanctified Minister in Micaiahs, an ambitious Ab­salom in Ionathans, assuredly they had all yeelded to the seue­rall temptations. The conscience of an vnregenerate man will marueilously stretch it selfe, and grant out very large dispensations, especially when any speciall glory, profit or pleasure of the world is in pursuit and possibilitie. It was so in all ages, and at this day many a good man, many times, of great spirit, worth, and vnderstanding, sits obscurely in a ve­ry low roome, and is kept vnder in meane estate by the worlds oppressions, because he dare not displease God, or enlarge his conscience proportionably to the vast gulfe of the times corruptions. This is the very true reason why folly is set in so great excellency, and sinceritie seated in the low place: why so many seruants are on horsebacke, and so many Princes walking as seruants on the ground. Sith therefore the Christian is happily restrained by the checks and tendernesse of a good conscience, from all vnwarrantable meanes, and vnconscionable courses of getting; though his bowels bee most compassionate, his heart heated with true charitie, and his desires enlarged to doe good vnto all, and all the good he can; yet he is many times kept short, by reason of his short pittance, from those outward reall expressions, and effects of [Page 285] charitie, to which his tender-hearted zealous affection is in­wardly, truely inflamed; and from those more bountifull ef­fusions and liberalities, which rich worldlings may, out of the tythe, nay, the thousandth part of their ill gotten goods, plentifully performe.

3. Thirdly, Christians know themselues bound in con­science to a carefull prouision for their Families; to dili­gence, and faithfulnesse in their callings; from all vnnecessa­rie expences, and the prodigall effusions of goodfellowship, from ambitious affectation of applause, and vaineglory, by Pharisaicall ostentations: and therefore to the greedy ob­seruation of carnall eyes, and vndiscerning spirits of vnre­generation, which want no malice to mistake, or cunning to apprehend any shadow or shew of any seeming aduan­tage for the disgrace of good men; they seeme, and are mis­censured to hold vpon the world, to feede vpon earthly­mindednesse, not to bee so open-hearted, good-natur'd, and charitably affected as other good fellowes, as they call them, which make no such profession of purity, and precisenesse. And this misconceit of Gods children is made more passa­ble, by the prophane plausiblenesse of vaineglorious world­lings. It is sooner, and more easily entertained; because vn­conscionable men take any compendious course of growing rich; which their couetous humour suggests vnto them; and by allowance and exercise of vnlawfull meanes of getting, bring in many times great store of wealth with much ease; and therefore neede not toyle so in their trades, or follow the businesses of their proper callings with such attention and ex­actnesse. And if at any time they resolue to be more boun­tifull and liberall, they commonly make choyce of those times, places, persons, and other circumstances, whereby (as they thinke) their good natures may be most noted, and their names grow greatest for extraordinarie kindnesse and good­fellowship.

4. The Christian doth encline, and enlarge the bowels of his speciall compassion towards the necessities of the Saints, and conueyes the noblest issues, and effects of his inflamed [Page 286] charitie, into the bosome of Gods child. And indeed hee is so prest by the commandement; Doe good vnto all men, but especially vnto them who are of the houshold of Faith. And there was neuer more need: For howsoeuer worldlings may bee bountifull one to another, and exercise many mutuall offices of kindnesse and carnall loue among themselues; yet for the most part, they are very vncompassionate, straitlaced and hard-hearted toward distressed Christians. Nay, ordi­narily, they are rather ready to combine and contribute their malices, policies and purses, to throw them downe lower in­to outward want and misery; then to put to their helping hands for their recouery, comfort, and enlargement; though it were in their sufferings for Gods cause, and testimony of a good conscience. So that, as Christian distresses are the principall obiect of the Christians compassion and bounty: So worldlings are onely heartily kind and openhearted to the men of the World. Now, that you may rightly vnder­stand the point, you must conceiue, that the good deeds and commendable parts of an vnregenerate man, are euer carried more boisterously and with greater noyse, are entertained of the World with a farre more general applause and notice, then the godly actions and diuine Graces of Gods children. The World deales with men in this case, saith a worthy Diuine, Greenham. as it deales with Witches and Physicions; the Witch, though shee faile in twenty things, yet if she doe some one thing aright, though it be but small, the world loueth, and commendeth her for a good and wise woman. But the Physicion, if hee worke sixe hundred cures; yet if, through the waywardnesse of his Patient, or for the punishment of his Patients sinne, he faile but in one, that one faile doth more turne to his discredit, then his manifold, goodly and no­table cures doe get him praise. In this manner, saith hee, doth the world deale with men: If a worldly man haue but an out­ward Go [...] children couer many infirmities in others vnder one good gift: the vn­godly bury many good gifts in others vnder one infirmity. gift of strength, of speech, or of comelinesse, he shall be great­ly praised, and counted a goodly man, though he be an Idolater, or a prophane person; and though hee swimme and flow ouer in all manner of vices: But let the child of God bee truely zealous in true Religion, let him bee honest and holy in conuersation, yet [Page 287] if there be but one infirmitie in him, or if he haue through weake­nesse fallen into some one sinne, that one infirmitie against which he striueth, or that one sinne for which he is grieued, shall drowne all the Graces of God in him, bee they neuer so great, and the World will account him a most wicked man. It is iust so in this particular: A prophane man many times by some one spe­ciall markable act of bounty and contribution, or for some few seasonable ostentations of good fellowship, and kinde nature, gets the start and precedency in opinion and reputa­tion with the World, from many a gracious Christian; who beares in his bosome a constant habituall tender-heartednes to all true necessities, and as occasion shall exact, opens his heart, his hands, and his house most ioyfully and compassio­nately, to refresh and comfort the needfull exigents of any true-hearted Nathaneel. And the Worldling doth the rather, and more easily carry it, because in the dispersing of his doles and largesses, hee many times makes choise of such tale-bea­ring Trumpetters, who knowing his Pharisaicall humour, are likeliest to blaze his bounty most abroad in the World; whereas the Christian singles out specially for such purposes the distressed Saints, from whom hee expects no more but a secret and silent blessing of God in their hearts, for his good­nesse conueyed vnto them by such an Instrument.

Thus I haue discouered vnto you a mysterie of Satans ma­lice, and the cunning despitefulnesse of prophane men, who labour many times out of pure malice, & wilfull mistakings, to fasten vpon Gods children, imputations of worldlinesse, hard-heartednesse, cruell dealing, and such like.

The occasions, as I haue largely told you, are such as these.

Vpon the Worldlings part:

1. His hearty desire to disgrace Christians, whom, sith by the Grace of God, hee finds free from open grosse sinnes, presently growes to such speeches as these: Why, but are not such and such giuen to the world, as well as other men? &c.

2. He dare enlarge his conscience to courses of vnlawfull [Page 288] getting; and therefore it is more easie for him to open his hand now and then to some boysterous flourishes of liberal­mindednesse; especially sith thereby hee hopes to repaire his reputation for his other indirections.

3. He is commonly Pharisaicall in an ambitious exercise, and more publike acting of his deeds of charitie; and there­fore whatsoeuer hee doth that way, is for the most part car­ried abroad with speciall and remarkable noyse and no­tice.

4. He would gladly still the cryings of his guilty consci­ence, and seeme to himselfe to redeeme the sinnes of his soule, by a more bountifull disbursement of outward things.

Vpon the Christians part:

• 1. He is most subiect to wrongs and weakenings in his outward state; both by the violent encroachments of profest opposites, and couetous insinuations of false friends.
• 2. He dare not for any gold, or good, vndertake any vn­warrantable and scandalous course of gaining.
• 3. He finds himselfe bound in conscience, to faithfull di­ligence in his Calling, and Christian prouision for his Fa­milie.
• 4. He spends the best and most of his bounty and charitie vpon the houshold of Faith.

But in this point, as I said before, I apologize for none but those, whom their owne consciences, and the mercifull Tribunall of God doe acquite. Let Christians looke vnto it; the World is very watchfull, and greedy with great curi­ositie and cunning, to apprehend the least shadow of any occasions, for the blaspheming of the wayes of God, and the disgracing of his children. And therefore euer and anon you shall heare the spirit of prophanenesse crying out, and com­plaining: You see these fellowes, which make such show of forwardnesse and puritie, what they are: none so couetous; none so vncharitable; none so vnmercifull, and cruell in their dealings as they; none so hard-hearted to the poore, &c. Now although such bitter speeches as these, are often the meere euaporations of pure malice, and [...]low from no other [Page 289] ground in the world, but onely from the gall of gracelesse men: yet let all those which truely feare God, take heed how they giue iust occasion thereunto. Assuredly it were farre better for him, whosoeuer he be, that a milstone were hanged about his neck, and he were drowned in the depth of the Sea; then that by the continuance of his cruell and vnconsciona­ble dealings in the world, he should minister iust occasion to any rayling Rabshakeh, to reuile the seruants of the Liuing God, or to slander that holy Profession. Me thinkes, this one preseruatiue should be powerfull enough, to keepe the heart of euery Christian from doting vpon the world, or suffering it to bee possessed thereof. It is this: Euery Christian by a fruitfull faith, may bee assured of a Crowne of life, either by assurance of adherence, or euidence; or both. Now if but once a day hee should take a serious suruay of the glory, euerlastingnesse, and vnutterable excellencies of that Immor­tall Crowne; me thinkes it were able so to dull the edge, and dissolue the drossinesse of all earthly desires; that they should neuer more be able to heate, or harden his heart with immo­derate or delightfull repose vpon the vexing vanities of any worldly thing. I say it againe; Me thinkes, if a man doe but once a day cast the eye of his Faith vpon that Crowne of life; which our deare Redeemer holds for vs in his hand, ready to set vpon our heads when we shall be dissolued from this vale of teares; the goodly glory thereof should be able to dispell these mists of fading vanities, and hurtfull [...]umes of honours, riches, and earthly pleasures; which this great dunghill of the World, heated by the fire of mens inordinate lusts, doth euaporate and interpose betwixt the sight of their soules, and the blisse of Heauen.

Worldlinesse, earthly-mindednesse, couetousnesse, doth infinitely vnbecome an heire of Heauen. Be fired then, and frighted from all inclinations and bent that way, by such considerations as these:

1. It is a most base and dunghill distemper, which eates vp, not onely all Religion and honestie, manlinesse and rea­son, naturall affection and discretion; but euen humanity al­so [Page 290] and friendlinesse: So that a man had almost as well con­uerse with a Caniball for any ingenuous and conscionable dealing, as with a truely couetous caitife.

2. Shall the immortall comprehensiuenesse of the diuine and excellent Soule, which is able to peruse and passe ouer Heauen and Earth in a moment; is capable of the mystery of Christ, and the eternall vision of God; be vnworthily confi­ned to a piece of ground, an heape of white and yellow clay? A vile imprisonment, and inexpiable wrong to so noble a Nature!

3. It is a deuouring Gangrene, an insatiable Wolfe; which the more it hath, euer the more hungry it is. It is as fire which encreaseth by that nourishment which is giuen vnto it. The barren wombe, the Ho [...]eleeches daughter, the graue is no­thing to this gulfe, and it holds the heart continually vpon the racke of selfe-vexation and carking: For three rauenous Vultures seize vpon it successiuely, and gnaw in their turnes with incredible torment; care, feare, griefe; in getting, kee­ping, leauing.

4. All Gods blessed ones in all ages, embracing the pro­mises of life in the armes of their faith, willingly confessed themselues to bee pilgrims and strangers here vpon earth, looking for a Citie in another Country, which hath foundati­ons, whose builder and maker is God. And good reason, besides Religion, that they should grow into such resolutions; for all things here below are full of transitorinesse, mortality and change; Vanity of vanities, all is vanity: but aboue, is constancy and eternitie of all excellencies, perfections and pleasures. Be­sides, that thou shalt haue there a Body brighter then the Sunne, a Soule replenished with vnutterable delights, the glorious company of Christ Iesus, Angels, Saints, Christian Friends; the vision and fruition of God, blessed for euer, wherein consists the Crowne and Life of all celestiall ioyes; I say, to say nothing of these, but euen the space of one foot vpon the pauement of the Empyrean Heauen, is incompara­bly more worth, then the great Body of the whole Earth, were it all turned into Gold, and beset with as many vnualu­able [Page 291] Pearles, as it is now with piles of Grasse.

5. Nature, saith a meere Moralist, seemeth in the first birth of Gold, and wombe from whence it proceedeth, after a sort to haue presaged the misery of those that are in loue with it. For it hath so ordered the matter, that in those Countries where it groweth, there growes with it neither Grasse, nor Plant, nor any thing, that is worth any thing: as giuing vs to vnderstand thereby, that in those minds where the desire of this metall growes, there cannot remaine so much as a sparke of true honour and vertue.

6. God is not onely a Father, but also All-sufficient: Why Matth. 6. 8, 9. Gen. 17. 1. shouldest thou then feare want, that fearest him? He pro­uides euery day for millions of Fowles; Will Hee then bee wanting to a Man, to a Christian, to His owne Child? Christ himselfe pressing reasons to this purpose, tells vs, that our heauenly Father cloathes the Lilly aboue Solomons Royalty, Matth. 6. 25, &c. and feedes the Fowles of the aire, which neither sow, nor reape, nor gather into barnes. What a cursed vaile then of base distrust darkens thine hard heart, that thou shouldest either carke, or deale vnconscionably?

7. One two houres fire will disperse, and consume the hoard of an hundred yeeres heaping together. And where art thou then? Thine heart then is seized vpon at once, with vnutterable anguish, and the very horror of Hell, for the losse of thine Heauen vpon Earth; and with cryes of blood, and furies of conscience, for thy couetous, cruell, vsurious, iniu­rious courses for many yeeres. Thus many a worldling spins a faire thread to strangle himselfe both temporally and eter­nally.

8. The Sunne is a very glorious and contented creature; and yet it harbours no golden Mine in its faire and refulgent Body. The blessed Angels are full of all felicities; and yet they haue no siluer; they want no happinesse, and yet they want gold. Heauen, the chiefe and Royall Seate of Blessed­nesse, is empty of these treasures, there grow no Minerals; the Veine of siluer and gold is not to be found there. The Sonne of God himselfe, infinitely the most happy Creature, I [Page 292] speake in respect of his Humanitie, that euer issued out of the hands of God, were there any such great matter, or excellen­cy in riches, had neuer said of himselfe: The Foxes haue holes, Matth. 8. 20. and the Birds of the Aire haue nests: but the Sonne of Man hath not where to lay his head. Could a Bearing-mantle of cloth of gold, an empearled Cradle, delicious fare euery day, thousands a yeere, make a man truly happy; the right and Royall Heire of all things, would neuer haue chosen a Stable Luke 2. 7. for his Birth-chamber, A Manger for his Cradle, Barley­bread for the entertainement of his Followers, a lesse fixed Ioh. 6. 9. habitation for himselfe, then the poorest Bird, &c.

9. The Sunne and Moone are farre more glistering and glorious, then the burnisht gold of Ophyr: and the poorest man hath as large a prospect and part in them, as the vastest Incloser, or most griping Vsurer: but much more benefit by them, then the rich worldlings by their golden heapes. For he is comfortably warmed, and refreshed with the influ­ence of their heate and light: but they, if the Deuill did not hoodwinke them, might see euery time they looke thereon, that rust cleauing to their vnrighteous Mammon, which Iam. 5. 3. hereafter shall eate their flesh as it were fire.

10. One Starre doth incomparably exceed in beauty and worth a golden earth: and if thou be truly Gods, and haue thy foote already vpon the Moone, as thou oughtest, thou Reuel. 12. 1. shalt hereafter tread euerlastingly vpon thousands of them. Disdaine then in the meane time, to let thy heauenly spirit dote vpon those baser hoards of shining earth, which are making themselues wings to flie away, as an Eagle toward Heauen: for riches are like transitorie streames, which post­ing by the side of a Citie, no man can stay. Were it not a sencelesse and brainelesse endeauour and expectation, for a Towne to hope and assay to keepe with them the hasty cur­rent of a mighty Riuer, which none of an hundred Townes before could hold? And doest thou expect any constancy of Erras, si mansuras putas tibi diuitias, quae pe [...] tot ma­nus hominum transierunt. abode with thee of that thicke clay, which hath passed tho­row so many hands before? Neither is it so much thine, as the Worlds. A Dog followes two men: it is not knowne to [Page 293] whom he belongs, vntill they bee parted. Vpon the arrest of death, thy wealth leaues thee euerlastingly, and cleaues vnto the World; and therefore it was worldly wealth.

11. Moderation and conscionablenes in getting, may, by the mercy of God, draw from His bountifull hand, a more speciall extraordinarie gracious prouidence and blessing vp­on posterity: whereas contrary carriage may bring an heauy curse. The Prophet, who was husband to her who came cry­ing to Elisha for comfort, 2. King. 4. 1. did feare God, saith the Text. Whereby he was happily restrained from all wicked wayes of gaining, and growing into wealth. Durst he haue Colligemus ex hac paupertate, virum illum fuisse constanten [...] in ve­râ & sanâ religio­ne: quia si defi­cere voluisset ad cultum Iezabelis, & impij Regis, victus & iustae fa­cultates ei non defuissent, Martyr. enlarged his conscience proportionably to the corruptions of those times, and shifted his Sailes according to the sitting of euery wind, as pillow-sowers vnder mens elbowes, and preachers of smooth things are woont; I see no reason, but he might haue been aduanced to Iezabels table, as well as the foure hundred flattering false temporizing prophets; and by seruing the time also, haue risen, and enricht both himself and his. But this honest man would rather die in debt, leaue his wife and children in extreme pouerty, and expose his two sonnes as bondmen to the Creditour; then to put his hand to any manner of iniquitie in getting, or to raise an outward rotten estate, vpon the ruines and bloody desolati­ons of mens precious soules. And what followes? Rather then the wife and children of such a man shall want, God will haue the Prophet doe a Miracle for their supply and comfort, as appeares in the Story. But now on the other­side, Gehazi in the very following Chapter, 2. King. 5. will needs by Bribing make himselfe and his children for euer. And what is the issue? He puls thereby an horrible curse both vpon himselfe and his posteritie: The Leprosie therefore of Naaman shall cleaue vnto thee, and vnto thy seed for euer. Vers. 27. Thou haddest better then, leaue a wallet to thy child, to go from doore to doore; then a cursed hoard of ill gotten goods.

12. But aboue all, to curbe thine heart from couetous­nesse, meditate much vpon such places as these: Mat. 6. 25. [Page 294] to the end. Phil. 4. 6. 1. Tim. 6. 9, 10. Iam. 5. 1, 2, 3. Prou. 23. 5. 1. Pet. 5. 7.

VI. Lastly, concerning a right and comfortable mana­ging of our spirituall estate, a point of deepest consideration, and highest consequence; take notice of two extremes, two dangerous Rockes, vpon which the soule may run, and split it selfe spiritually.

1. The one is a proud ouerprizing of our owne graces, with a conceited ouerweening selfe-admiration.

2. The Ista duo occi­dunt animas, aut desperatio, aut peruersa spes. Au­gust. in Ioan. Serm. 59. other, a deiected, distrustfull vnderualuing of Gods mercies, the promises of life, and those graces which we possesse in truth and holy desire; though not in that de­gree wee desire.

I. Before I can seasonably and preparedly fall vpon the first, to instruct punctually, and arme the Christian against it, with whom I principally deale in this whole discourse: giue mee leaue to discouer a mysterie of spirituall Selfe-deceit; by which Satan sits presumptuously in the darkned minds, and deluded imaginations of those, whom with his cunning and malice he hood winkes, and hardens to their endlesse confu­sion.

Many thousands euen vnder the meanes, and in this glo­rious mid-day of the Gospell, are groundlesly conceited, that they are right, when as in truth and triall, they are rotten at the heart roote; that they are sure of Heauen, when they are as yet most certainely of the family of Hell. Neither is this any strange thing: so deluded were the foolish Virgins, Mat. 25. 11, 12. and so are all such outside Christians: Those, Luk. 13. 26, 27. and so are all, who stand onely on the worke wrought, & bare taske of religious duties, without the power of inward holinesse: The yong man in the Gospell, Mat. 19. 20. with that generation, Prou. 30. 12. And so are all such ci­uill Iustitiares: the proud Pharise, Luk. 18. 11, 12. who was so confident, that he gaue God thankes for his blessed condi­tion; when he was but yet a cursed vniustified wretch; and so are all of his formall straine: Those, Ioh. 8. 39 who held themselues to bee Abrahams children; whereas Christ tels [Page 295] them, the Deuill was their father, Vers. 44. And so are all those, who build onely vpon the outward priuiledges of Christianitie, without personall Which Gods Book also requires, Mat. 5. 8. 1. Ioh. 3 3. &c. And our Com­mon Prayer Booke in the Prayer imme­diately after con­fession. puritie: Paul in the state of Pharisaisme; and so are all those, who wandring out of the path which is called holy, swell with a proud opinionatiue­nesse and furious zeale, aboue the bankes of Gods blessed Booke, and bounds of all holy discretion, & will needs so are aloft on waxen wings of selfe-conceitednesse, and superfici­alnesse, to strange and vncouth heights of excellent fancies, without hauing euer laid sound foundation in true humilia­tion for sin, and in selfe-deniall: the Church of Laodicea, Reuel. 3. 17. and all such lukewarme Professors. Hence wee haue a taste, what a world of p [...]ople are wofully blindfolded by the Prince of this World; and through the insinuating impo­sture, and vnexamined delusion of spirituall selfe-deceit, are put into a fooles paradise, of being already safe and secure for Heauen; whereas as yet they are meere strangers to the Mysterie of Christ, and the New creation; and shall be cer­tainely damned, if they so continue: for that which is highly esteemed amongst men, is abomination in the sight of God, saith Christ to the selfe-iustifying Pharises, Luk. 16. 15.

And yet some sorts of vnregenerate men are here to bee excepted from this generall deluge of selfe-delusion; who lye not so grossely inwrapped in the iuggling mists of the deuils Angelicall glory. Not that they are better then those delu­ded Ones, or haue any good assurance vpon sound vndecei­uing grounds of their spirituall well-being, (for such an hum­ble true perswasion, is confined only to true Conuerts) but it happens by accident, that by reason either of the extreme villany of their liues, or desperate positions of their Anti­christian doctrine, they see cleare reasons stand like an armed man in their conuinced consciences; that if they continue in their forlorne courses, they cannot possibly be saued; or faine reasons, & coine distinctions, vpon purpose to exclude all frō any infallible certainty of saluation. They are such as these:

1. Grosse hypocrites, who deceiue others, but not their owne hearts, as Iudas.

[Page 296]2. Those notorious Ones; who in their cold blood [...] sticke to confesse, that they are yet quite wrong, and vtterly wide from the way that is called Holy; and will sometimes set a time when they purpose to cast off for euer, and casheire their sensuall courses, and swaggering company, and begin at length to looke towards Heauen, and learne the Art of sa­uing their soules; and in the meane time they make a couenant with death, and are at an agreement with Hell, Isai. 28. 15.

3. Other sonnes of Belial; whose hearts by their obstinate wallowing in the worke of darkenesse, hardening their fore­heads by their impudent vallanies against the face of Hea­uen; and with their owne soule-murthering hands, and hor­rible crueltie pressing an hot iron vpon their consciences, are growne at length into such a prodigious Rocke; that though See Rom. 1. 32. they know themselues to be posting towards the pit of Hell, yet they are senselesse, and fearelesse of that fiery dungeon.

4. Those, who being conuinced of the truth, and good­nesse of the Gospell, and approouing in their iudgement and conscience, the power and practise of it, as the onely way to euerlasting blisse; but then reflecting their carnall eyes vp­on the furious entisings of their darling sinnes, and by the touchstone of sense comparing the pleasures of these, which they presently graspe, with the spirituall strictnesse, and pro­mised ioyes of the other; stand infinitely vnresolued, and des­perately obstinate, by no meanes, vpon no termes to leaue the present sensuall ioyes of their earthly paradise: but rather choose euen in their cold blood, to turne their backes vpon God blessed for euer, his holy truth, seruice, seruants, and all the glory in the World to come. And then by good conse­quence, hauing thus subscribed and sealed by an irreuocable resolution, and sworne vassalage to bee Satans for euer, and for euer to stand on his side, receiue into their hearts an in­ward Neque dubito, quin sicut filij Dei, propter fidē in Christum testi­monium certum accipiunt in ani­mis suis suae coelestis filiationis & aeternae vitae: sic eos qui occupati toti à Satana, Christum cognitum abnegant, p [...]odunt, reijciunt ex animo, testimonium intus accipere à spiritu Diaboli, de se actum esse in aetetnum, &c. Zanch. de pecc▪ in Sp. Sanct. certificate, that they are vtterly forsaken of God, and shall be certainely damned. Whereupon they turne euen [Page 297] young deuils; (they shall haue their perfection in hell) boyle inwardly with much malicious blasphemous rage against God, whom they haue renounced; persecute with implacable spite, the blessed Gospel and glorious wayes of Christ, which they haue so desperately reiected; and gnash the teeth, like so many already hellish Fiends, against all those happy Ones, whom they see walke with constancie and comfort in that holy way, to innumetable ioyes; which they with certaine knowledge of their heart, and against the cleere light of their conscience, haue wretchedly abandoned for euer: And so sinne against the holy Ghost.

5. The Papists also, as vpon the vnblessed grounds of their Antichristian doctrine, cannot possibly build any true perswasion of being in Gods fauour; so they are bound out by the tenour of their hereticall Tenent, from thinking it lawfull to entertaine any vnwauering certainety that way.

6. Nay further, some out of a Pharisaicall pretence of hu­mility and modesty; but in truth, from the secret suggestion of a guilty conscience, which ministers vnto them more then matter enough of true and iust doubting, are notable wrang­lers for Papisticall doubting. [...] Papistic [...].

Thus you see, some there are also, who doe not assure themselues of future happinesse, either vpon true or false grounds. Yet I am perswaded, the greatest part of those who liue within the sound of the Gospell, are ordinarily confi­dent without cause, and secure of their saluation; when as in truth & triall They haue no surer interest or better claime to the kingdome of heauen, then the foolish Virgins, and the rest of that deluded ranke, which I mentioned a little be­fore. Let a Minister of some great Congregation, wherein there are very few Professors, which is no hard thing to find, and where there is no profession, especially the Gospell be­ing peaceably preached, there can ordinarily be no power of Christianity; shewes there may be, indeed without substance; but not the power of godlinesse, without visible appearance; as appeares in the Preparatiues: I say, let him interrogate, and [Page 298] aske the rest of his people one after another, bee they hun­dreths or thousands, what conceits they hold of themselues for the world to come? what they thinke will become of them after this life? what their present iudgement is of their spirituall estate? And I thinke he shall scarce meet with any, who will not in some kinde or other discouer some ground­lesse confidence of his wellbeing that way. Their answer ordinarily would be to this purpose: We thanke God, we haue Iust like the Pha­rise, Luke 18. 11. a good faith to Godwards: We haue beleeued in Christ, euer since we may remember: We hope God will be mercifull; though we be not Scripture-men, nor so forward as others, or such fol­lowers of Sermons, &c. yet we looke to be saued aswell as the best of them all, &c. Vpon the matter, and in summe: Wee doubt not but wee shall goe to heauen. And if their Minister should reply: But I pray you tell mee, you that are so confi­dent, Doe you beleeue, and repent, and make conscience of all our wayes, &c? Yea, would they say, with all our hearts, else it were pittie we should liue. When as, God knowes, it is neither so nor so: their poore frozen flinty hearts, neuer yet melted before the Ministery of the Word; were neuer truely touched with remorse for their innumerable sinnes; neuer warmed with any sauing worke of the holy Ghost; but euer thus farre, meere strangers to the mysterie of Christ. (Those that are true of heart, are not woont to contest for the integrity, but euer to complaine of the naughtinesse and vntowardnesse of their hearts.) And therefore if they be­come not new men in the meane time, the vaile of their selfe­delusion Haec dico, ne quis Ecclesiam propter multitudinem ad­miretur, &c. Quot esse putatis in ciuitate nostra, qui salui fiant▪ in­festum quidem est, quod dicturus sum; dicam ta­men: Non pos­sunt in tot milli­bus, centum inue­niti qui saluentur; quin & de his du­bito. A [...] populum Antioch▪ Hom. 40. and vaine confidence, will most certainely at last be frighted and fired from their blinded mindes, with that ter­rible and dreadfull doome; Depart from me, I know you not. Chrysostome in one of his homilies, to his people of Antioch, teaching them not to trust in multitude, speakes thus vnto them: How many doe you thinke, are there in our citie, which be in the state of saluation? It will vexe, which I am about to speake; yet I will speake it: There cannot amongst so many thousands, an hundred bee found, which are in that state: Nay, and I doubt whether all those. Now had this good Father at the same [Page 299] time demanded of those many thousands besides, what they conceiued of themselues for saluation: doe you not thinke he would haue found them all well conceited of themselues? Would not they with much bitternesse and heate, haue exa­gitated his censure, as too peremptory and vnmercifull, and beene ready to retort: Howsoeuer you dote vpon the Dis­ciples you draw after you, and onely approoue and applaud the Ioanites: (for so they were called, because his name was Iohn:) yet we hope to doe as well as they, and come to hea­uen as soone as the precisest of those you haue in so high e­steeme.

Heere then let me a little illighten and open in a word, as I promised, the Mystery of this spirituall Selfe-deceit.

For which purpose know, that Satan first discouers in our corrupt nature and crooked dispositions, a very pregnant ground, whereupon to practise this notable imposture, I meane, the originall poyson of naturall presumption, where­by we are all apt to bee fearelesse and sencelesse of our pre­sent spirituall misery; and hand ouer-head to catch at any vaine shadow of counterfeit confidence for our future wel­fare: Secondly, hee obserues in the partie he intends to de­lude, the most plausible matter, and selfe-pleasing apprehen­sions, which may make the fittest medium to mis-inferre a false conclusion for his spirituall safety: Lastly, by some flashes of his personated Angelicall light, he sets vpon it the glimmering flourish of a presumptuous impression, and so seales vp the deceiued soule, with the spirit of slumber and groundlesse security.

Now the insufficient matter, rotten grounds, false medi­ums, as we call them in the Schooles, which Satan by his So­phistry doth cunningly and cruelly abuse, to cast many thousands into a pleasing golden dreame of imaginary spi­rituall safetie, and Selfe-deceit; and into a fooles Paradise of a soule-coozening conclusion, are such as these:

1. Measuring a mans selfe by himselfe: himselfe per­haps formerly, grosly ignorant, and notoriously lewd: by himselfe now growne ciuill, & somewhat illuminated with [Page 300] diuine knowledge: but yet neither holy, nor euer truely humbled.

2. Comparing himselfe with others, who are Satans out­ragious reuellers, in respect of his morall moderation, and something more ciuill carriage.

3. Arguing Gods speciall loue and sauing fauour, from his outward prosperous state, and blessings in temporall things. So the fatting Oxe might thinke with himselfe, I shall surely liue; because I feed in this greene rich Pa­sture.

4. Concluding from crosses, that hee is a sonne, and not a bastard; that he hath his punishment heere, as they say, &c. whereas they are but the iust effects of Gods secret curse, blowing vpon his counsels, dealings, and vndertakings; for his couetousnesse, vnconscionablenesse, hatred to bee refor­med; and except hee truly turne in the meane time, will prooue the very foretastes, and pieces, as it were, of hellish torments.

5. Sometimes, nothing but selfeloue serues the deuils turne, to locke vp a carnall heart in this security and cause­lesse confidence; especially in some extremely ignorant peo­ple; who easily beleeue that which they desire: and haue no other ground of their going to heauen, but because they would haue it so.

6. Common conceits and corrupt Notions, compounded of grosse ignorance, and Popish folly; that a mans good meanings, and good doings, as they ignorantly speake; nay, and as some haue said, his day-labour will helpe him to heauen, and serue his turne for saluation. And if any of these sottish cauillers be questioned, & challenged for the vnsound­nesse of his spirituall state; he will be ready, with absurd rude­nesse and irkesome clamour, to breake out into such brags as these: What tell you mee of these high points, or trouble mee with this new learning? I was neuer asked thus much before in all my life, and yet the time is to come that euer our Parson threatned to keepe me from the Communion: I doe no man wrong: I pay euery man his owne: I am neither [Page 301] thiefe, nor drunkard, nor whoremaster: I liue peaceably a­mongst my neighbours, &c. I know as much as the Prea­cher can tell me, though he preach out his heart: That I must loue God aboue all, and my neighbour as my selfe; and that I hope I doe, &c. whereas poore blinded soule! hee is [...] [...] pride, ignorance, prophanenesse, and impe­nitencie, as the skin [...], and is [...]moothly carried hood­winckt by the diuell to hell, without all noyse, or any contra­diction.

7. The worke of Gods restraining Spirit: Which some­times by its power and terrour, keepes in, and confines a mans inward corruption, that it breakes not out into such o­pen outrages and outward villanies, as in some other wicked Ones: And that for the good and quiet of his owne peo­ple, or some other secret ends seene, and seeming good to his heauenly Highnesse. Now this restraint, by the delusion of the deuill, and deceit of a mans owne heart, may bee appre­hended as a great conquest ouer corruption, and so a conuer­sion thence vainely concluded.

8. Education in a religious family, thus: Some in such a place, being onely outwardly warmed with the heate of ho­ly exercises about them; and by custome, and for company, growne conformable to religious duties with some content­ment; depart thence with a [...]aineglorious conceit and vn­sound perswasion, that they are also of the right stampe, be­cause they were so long amongst spirituall tooles; and at the fire, which might indeed haue truly melted their yet too frozen and flinty hearts. Put a Sow into a greene medow, and shee will keepe her selfe as faire as the Sheepe: but let her breake out, and she will wallow againe in the mire as fil­thily as before: so it is with too many such.

9. Much knowledge, and noble defence of that blessed Orthodoxe Truth which wee professe, without a kindly sa­uing impression of goodnesse and grace in the heart. Many great men, and great Schollers, more is the pitie, are em­poysoned with this conceit; they are selfe conceited, that if they be zealous Patrones, and protectours of true Religi­on, [Page 302] they are safe enough for saluation; though, alas! they be meere strangers, nay, too many times opposites to the power and practise thereof.

10. The benefit of a better nature, and a constitution not so precipitant and prone to some corruptions. For instance▪ A man hereby may see others l [...]e [...] most a­bominable beastly sinne of drunkennesse; when his heart ri­seth against such swinish filth: others transported with furi­ous and fiery passions, when as his milder temper knowes no such rage: others hunting after high roomes, with the haz­zard of their soules, and certaine ship wracke of a good con­science; when as his solitary disposition affects retirednesse and home. Thus when it is many times the infirmity, impo­tencie, or deformity of nature, or at best, but the naturall mo­deration of a better complexion, that dis-inclines and dis­ables him from the acting of some grosser euils; hee fondly conceiues, that it is the power and soueraignetie of grace, which makes the difference betwixt himselfe and other sons of Belial, who by natures impetuousnesse, are more prone and prouoked thereunto.

11. The heartlesse effects of slauish feare, which some­times will curbe some kinde of men from committing some notorious sinnes, and spurre them forward to the outward performance of some holy duties; yet they, not marking the motiues, manner, or end; nor taking to heart at all the grosse exorbitancy of any of them, but onely eying the worke wrought; may causlesly bee too well conceited of them­selues, and so coozen their owne soules. But let no true­hearted Nathaneel heere mistake: I know some of Gods dearest Children, who make conscience of all sinne, and to please God in all things, yet in darkenesse of their melan­choly, or heate of temptation, may feare all is naught with them; because they feare they doe all for slauish feare. But their feares, iealousies, hearty complaints, and holy desires to the contrary, may minister comfort enough, if they will be counselled, vntill they come out of temptation.

12. Euen the blessed Word of God, misunderstood, and [Page 303] wretchedly abused to the deuils aduantage, and damnation of mens soules. For instance: Some sucke poyson out of that heauenly flower, Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord, shall be saued: collecting, and conclu­ding thence, that if they can say, Lord, Lord, though they bee meere strangers to the life of Grace; yet they shall liue for euer. But such should know, that euery one who in that sauing sence calleth vpon the Name of the Lord, must depart from iniquity, 2. Tim. 2. 19. and must sa­uingly beleeue, Rom. 10. 14. Now such a fruitfull faith euer purifies the heart, Acts 15. 9. and is inseparably attended with a glorious traine of heauenly graces, vertue, knowledge, temperance, patience, godlinesse, brotherly kindnesse, charity, 2. Pet. 1. 5, 6, 7. I haue heard with mine owne eares, that place, Rom. 12. 1. sottishly peruerted, to the maintenance of lukewarmenesse, coldnesse in Religion, and goodfellowship: When purity in heart, holinesse of life, vniuersall obedience, and other requisites to saluation haue beene pressed; it hath beene replyed in good earnest: I pray you, why are you so hote? what needs all this? what needs so much adoe, when a reasonable thing will serue the turne? Is it not said, which is your reasonable seruice? Now I often wonder what such men as these meane, who are Proctors and pleaders for this Leodicean reserued mediocritie and politike moderation in matters of heauen? what worship and seruice they would proportion out for the All-powerfull God? Doth any man of braine conceiue, that the mighty dreadfull Lord, and Iudge of all the world, who offers vnto vs by the Ministerie, in the meane time, his owne deare Sonne, with all the rich purcha­ses of his hearts blood; and would giue vs the full fruition of himselfe heereafter, with all the glory and endlesse felicities aboue, will be bobd off (if I may so speake) with an heart­lesse formall outwardnesse, with a cold rotten carkasse of re­ligion? It cannot be: He is a Spirit, and must be worshipped in Spirit and truth. If men will needs harden themselues in bitternesse and blasphemies, against the purity and power of godlinesse; if they will still browbeate and beare downe their [Page 304] brethren, for their zeale and feruencie in the affaires of God; let them teare those sacred leaues out of Gods blessed Booke, that sparkle out vnto vs the holy fire of forwardnesse and heate; and presse vpon vs punctually power, spirit, and quickning in heauenly businesses, and the seruices of our most bountifull and euer-blessed God. See Luke 13. 24. Rom. 12. 11. Eph. 5. 15. Matth. 5. 29, 30. & 11. 12. 1. Cor. 9. 24. 1. Thes. 5. 22. Phil. 1. 10.

13. A bare speculatiue opposition, and verball contradi­ction to the corruptions of the times and controuerted cere­monies. For I doubt there are some, who seeing some of Gods dearest Children, both godly Ministers, and other Christians, onely out of tendernesse of conscience, stand vn­resolued about these latter; are too well perswaded of them­selues spiritually, for a meere boystrous masterlike parta­king with them in that particular; when as they haue no part at all in their holy graces and humble sanctification.

14. An ouerheady furious zeale in will-worship, super­stitious formes, and selfe-conceited seruices: As in Paul, yet vnconuerted, and many ignorant Papists, not so exactly ac­quainted with Antichristian Schoole-points: in the pursuite of some religious distempers and spirituall exorbitancies, bred onely in some phantasticall braine, giuen ouer, for hor­rible pride, to strong delusion; yet tendered with many holy pretences, and representations of highest perfection; nay, sometimes seconded with strange reuelations and raptures, the meere iugglings of the deuils Angelicall glory in melan­cholike, or otherwise deluded imaginations: and so Satan can put a Familist or Anabaptist euen into a trance of ima­ginary ioy.

15. Serious meditation vpon that quickning passage of Christs holy Sermon, of the fewnesse of those which shall be Mat. 7. 14. saued, should properly and naturally keene our desires and endeauours to a singular constant contention after an holy strictnesse, forwardnesse, and fruitfulnesse in eue­ry good worke, and all the waies of God; that wee might bee sure to bee in the number of those few: yet by accident [Page 305] it may confirme some kind of men not so notorious, vnder the meanes, yet vnconuerted, in a false perswasion of their good estate to Godward, and that thus: Some there may be of larger capacity, and more vnderstanding, who out of a contemplation of that great vniuersall deluge of Tur­cisme, Paganisme, Iudaisme, and Infidelity, which at this day doth fearefully ouerflow the face of the Earth; scarce the fifth part whereof now professeth Christ: and also out of a neerer consideration of the state of Christendome, wherein Popery, that foule sinke and Hydra of all heresies; besides too many other exorbitant giddy deuiations from the sobri­etie and analogie of true Religion, and the path which is truly called Holy, mightily preuaile, and damnably empoyson in­numerable soules: and which is yet more, feeing so many a­mongst those who professe Christ truly, I meane, in respect of doctrine, notoriously lewd, and prophanely naught; so many Atheists, Drunkards, Scorners, Swearers, Worldlings, &c. And then after this prospect and suruey abroad, reflect­ing a partiall eye vpon themselues, and their owne wayes; and finding themselues in the bosome of the Church, and ci­uill men; thinke verily out of their extreme blindnesse and spirituall folly, that Heauen would be vnfurnished, and vn­filled, if they should be excluded; and that it were a dispa­ragement to the mercies of God, to ranke and arraigne them amongst Turks and Pagans at that last great Day. But if to their ciuill honesty, they adde a formall profession; why, then they thinke, they haue a great deale of wrong, if saluation be denied them: then already in conceit they knock & bounce, as it were, at the Gates of heauen for entrance, with great boldnesse and confidence like the foolish Virgins, Matth. 25. 11. and those, Matth. 7. 22. and with the Pharise, giue God thanks for their good estate to Himward. Alas, poore soules! Let no man deceiue you with vaine words, neither delude your owne soules with idle fancies. To whomsoeuer the glorious Gospell of Christ shines sauingly, and breathes spi­rituall life, they must deny vngodlinesse and worldly lusts; liue Titus [...]. 11, 12▪ soberly, righteously, and godlily in this present world. Meere ci­uill [Page 306] honesty neuer brought any vnto Heauen. And euery Heb. 12. 14. lukewarme Professor shall certainely bee spued out of the Reuel. 3. 16. mouth of Christ.

16. But amongst all the vnsound grounds, insufficient matter, and false mediums, vpon which Satan, and the de­ceitfull heart labour to erect their rotten buildings of vaine hopes in the credulous conceits of those, who are carried hoodwinkt towards Hell; all which in the time of triall, and vnder the tempest of Gods visiting wrath, will prooue but a Spiders web. They shall leane vpon their house, but it shall not Iob 8. 14, 15. stand; they shall hold it fast, but it shall not endure. I say, a­mongst them all, there is not any that doth set on the coun­terfeit seale of this false perswasion with more peremptori­nesse and confidence, then a concurrence of those excellen­cies, perfections, endowments incident to Temporaries, and attaineable in the state of vnregeneration; which I haue touched in my Discourse of true happinesse, and may bee col­lected from such places as these, Matth. 27. 3, 4. Mark. 6. 20. Luk. 13. 26. and 18. 11, 12. Matth. 12. 53. & 25. 1, &c. Heb. 6. 4, 5. 2. Pet. 2. 20, 22.

Now these and the like, are the vnsound, seeming, and vn­sufficient grounds whereupon the Deuill workes; and doth easily, by the aide of naturall presumption, and his owne An­gelicall flashes, insinuate, and inferre his soule-coozening conclusions, and cunningly infuse the poyson of spirituall selfe-deceit thus, or in the like manner: (I will giue instance onely in the last; he is woont also proportionably from the rest, to conclude such groundlesse confidence, and false per­swasions of a good estate towards God.)

Whosoeuer doth with some penitent remorse tremble vn­der the reuenging wrath of God for sin, and out of that hor­ror confesseth and maketh restitution: (and yet so did Iudas, Mat. 27.) Whosoeuer reuerenceth a godly Minister, heares him gladly, and doth many things after his doctrine: (and yet so did Herod, Mark. 6. 20.) Whosoeuer doth hold conformi­tie in profession with the best, &c. (and yet so did the foolish Virgins, Mat. 25.) Whosoeuer is an hearer of the Word, and [Page 307] that with quicknesse, and receiues it with ioy: (and yet so doth the stony ground, Matth. 13. 20.) Whosoeuer is able to disclaime grosse sinnes, giues euery man his due, fasteth, prai­eth, and giueth almes: (and yet so did the Pharise, Luk. 18. 11. 12. Matth. 6. 1.) Whosoeuer is illightned, tastes of the heauenly gift, &c. (and yet such may afterward fall away ir­recouerably, Heb. 6. &c.) is sure enough to be saued at last.

But I, may the deluded Pharise, and formall Professor say, finde and feele all, or most, or many of these in my selfe: (For what any vnregenerate man hath heretofore attained, it is not impossible, but that any now, or hereafter, may attaine the same.)

Therefore doth hee conclude falsely out of Satans Sophi­stry, I am safe enough for saluation.

And in all this, Satan, lest hee should be wanting to his, labours by a lying resemblance, to imitate the worke of the holy Ghost, in the hearts of the faithfull. For that which the Deuill, putting on the glory of an Angell of light, puts vpon his followers in this kinde falsely and groundlessely; That the blessed Spirit performes to those, who are true of heart truely, and vpon good ground.

For it is not the vniuersalitie, and excellencie of all natu­rall, ciuill, meerely morall, politicke, and learned endow­ments, and sufficiencies: but aboue and besides all these, a supernaturall, heauenly, and speciall worke of the Spirit, sanctifying thē all for Gods glorious seruice. It is not a bare taske of holy duties, religious exercises, presence at the ordi­nances outwardly performed: but the soule, as it were, of sa­uing grace, animating and informing them with spirituall life, reuerent heartinesse, and fruitful improouement. It is not the glistering blaze of a visible forward profession of Reli­gion: but the power of godlinesse, and sincere practise of workes of iustice, mercy and truth. It is not a generall parti­cipation of the Spirit, the Spirit onely of illumination, or lar­gest speculatiue cōprehensions of sacred knowledge: but an humble, fruitfull, experimental skill, and dexterity in the my­stery of Christ, and of walking humbly with our God; which [Page 308] doth soundly comfort the heart of a man spiritually wise, about assurance of his happy estate to Godward. And there­fore the true Christian, when he would refresh his spirits with the sweet contemplation of his spirituall safety, and comfor­table being in a gracious state, causeth his sincere conscience to answer in truth to such like interrogatories, as those which I haue proposed for triall in such a case, in my Discourse of true happinesse, pag. 85. &c. Reuiew the place, and ponder well vpon them. He ordinarily hath recourse vnto, and runs ouer in his mind with an humble rauishing commemoration, the heauenly footsteps, and mighty works of the holy Ghost in his conuersion; speciall watchfulnesse ouer his wayes; sin­cere-heartednesse, holy strictnesse, and sanctified singulari­ties in his conuersation; which as they are peculiar to Gods people, so are the mysteries and strange things to the best vn­regenerate man; and that thus, or in the like manner:

Blessed be God, saith hee within himselfe, that euer it was so, yet so it was: The holy Ministery of the Word sanctified, and guided particularly for that purpose by the finger of God, happily seized vpon mee, while I did yet abide in the armes of darkenesse, and the Deuils snares, a most polluted, carnall, abominable wretch; and effectually exercised its sa­uing power vpon my soule, both by the workings of the Law, and of the Gospell. It was first as an hammer to my Ier. 2 [...]. 29. heart, and broke it in pieces. By a terrible cutting piercing power, it strooke a shaking and trembling into the very cen­ter Hab. 3. 16. of my soule by this double effect.

1. It first opened the booke of my conscience, wherein I read with a most heauy heart, ready to fall asunder, euen like drops of water, for horror of the sight; the execrable abomi­nations of my youth; the innumerable swarmes of lewd and lawlesse thoughts, that all my life long had stained mine in­ward parts with strange pollutions; the continuall wicked walking of my tongue; the cursed prophanation of Gods blessed Sabbaths, Sacraments, and all the meanes of saluati­on I euer meddled with. In a word, all the hels, sinkes and Sodoms of lusts and sinne, of vanities and villanies I had [Page 309] remorselesly wallowed in euer since I was borne, I say, I loo­ked Workings of the Law. vpon all these engrauen by Gods angry hand vpon the face of my conscience, in bloody and burning lines. 2. Where­upon in a second place, it opened vpon mee the Armory of Gods flaming wrath, and fiery indignations; nay, and the very mouth of hell, ready to empty themselues, and execute their vtmost vpon mine amazed, and guilty soule.

In these restlesse, and raging perplexities, wherewith my poore soule was extremely scorched, and parched with pe­nitent paine; His wrath, who is a consuming fire, wringing Workings of the Gospell. my very heart-strings with vnspeakeable anguish; Iesus Christ blessed for euer, was lifted vp vnto me in the Gospell, as an Antitype to the erecting of the brazen Serpent in the Wildernesse. In whom dying and bleeding vpon the Crosse, I beheld an infinite treasurie of mercy and loue; a boundlesse and bottomelesse sea of tender-heartednesse, and pitie; a whole heauen of sweetnesse, peace and spirituall pleasures. Whereupon there sprung vp and was inkindled in mine heart, an extreme thirst, ardent desires, vehement longings after that soueraigne sauing blood, which alone could ease my grieued soule, and turne my foulest sinnes in­to the whitest snow. So that in the case I then was, had I had in full taste, and sole command, the pleasures, profits, ioyes and glory of many worlds, willingly would I haue parted with them all: and had I had a thousand liues, freely would I haue layd them all downe; nay, with all mine heart would I haue beene content to haue lyen for a season in the very flames of Hell, to haue had the present horrour of my confounded spirit comforted from heauen; and my spi­rituall thirst allayed and a little cooled, but with one drop of Christs precious blood; the darknesse, desolations of my wofull heart refresht, and reuiued, but with the least glimpse of Gods fauourable countenance. The edge, & eagernesse of which inflamed affections, made me cast about with infinite care how to compasse so deare a comfort. Then came into my minde, (the holy Spirit being my mercifull Remembran­cer,) those many melting compassionate inuitations, more [Page 310] warming, and welcome to my heauy heart, then many gol­den worlds, more delicious then delight it selfe, Matth. 11. 28. Reu. 21. 6. Ioh. 7. 37. Isa. 55. 1. & 57. 15, 16. Ezek. 18. 30, 31, 32. & 33. 11. So that at last, O blessed worke of faith! staying my selfe, and resting my sinking soule vpon the Rocke of eternity, and the impregnable truth of these sweetest pro­mises, sealed with the blood of the Lord Iesus, and as sure as God himselfe, I threw my selfe into the mercifull and me­ritorious armes of my crucified Lord; with this resolution, and reply to all terrors and temptations to the contrary; that if I must needs be cast away, they shall teare, and rent me from the tender bowels of Gods dearest compassions, vpon which I haue cast my selfe: If they will haue me to hell, they shall pull and hale me from the bleeding wounds of my blessed Redeemer, to which my soule is fled. Whereupon I found, and felt (and I blesse God infinitely, and will through all eternity, that euer it was so,) conueied, and deriued vpon me from my blessed Iesus, the welspring of immortality and life, a quickening influence of his mighty Spirit, and heauen­ly vigour of sauing grace, wherby I became a new man, quite changed, new created. By this vitall moouing, and incuba­tion, as it were, of the Spirit of Christ vpon the face of my soule, all things became new: mine heart, affections, thoughts, words, actions, delights, desires, sorrowes, soci­ety, &c. Old things passed away, behold, all things become new. [...]. Cor. 5. 17. And I am sure my change is sound, and sauing; for it is not 1. A meere morall change from notoriousnesse, to ciuility, and no further. 2. Nor a formall change only, which addes to morall honesty, outward profession, and outside confor­mity to the ordinances, holy exercises, most duties of Religi­on; & no more. 3. Nor meerely mentall. I meane it thus: (for [...], Trans­ [...]entatio. I know, true repentance is called change of minde, in ano­ther sence.) When the vnderstanding onely is illightened with diuine knowledge, guilded ouer, as it were, with the dazeling splendor of generall graces, not without some spe­culatiue flashes of fleeting ioy, swimming in the brayne in­deede, but not rooted in the heart. 4. Not temporary only, [Page 311] such as that, Matth. 12. 43. 2. Pet. 2. 20, 22. when a man discontinues, and surceases from the outward practise, per­haps of all grosse sinnes for a time: out of terrour; suddaine fright from some Sonne of thunder; or vpon triall, whether by his owne strength, hee be able to endure, and digest a diuorce from his darling pleasure; and the holy wayes of those who walk towards heauen, without too much discon­tentment; (for without too sore a crush to his carnall heart, hee could be content to looke after a crowne of life, and I wite him not.) Or for some other by-end. But because his heart was not honest and good, neither did the Word take an humble roote in it, nor himselfe resolue vpon a sincere, generall and constant selfe-deniall at first, hee falls againe vpon his former vomit, and againe wallowes in the myre of his sensuall pleasures, with more rage and resolution then before. 5. Nor partiall, where there may bee an outward reformation in the most things; but yet there is still retained a secret resolued reseruation of an impenitent, intire enioy­ment of all the delights, and full sweetnesse of the bosome sinne; which is vtterly incompatible, and cannot possibly consist with a truly religious and regenerate state. I say, my change (I onely, and infinitely magnifie, admire, and adore the free grace and loue of my most holy, and euer blessed God for it) was not onely morall, formall, mentall, tempo­rary, or partiall, in the sence I haue said: but vniuersall, both in respect of the subiect and obiect, as they say; without all reseruations, exceptions, sensuall distinctions, Pharisaicall imposture, partialities, hypocrisies, selfe-delusion. For my teachers haue told me by the touchstone of his pure and ho­ly truth: That euery true change is of the whole man, from the whole seruice of Satan, to the liuing God, in sincere obe­dience to his whole Law, in the whole course of our liues. That it is discernable, and differenced from all partiall, in­sufficient, hollow, halfe-conuersions: By 1. Integrity of change: I meane, in all parts and powers of spirit, soule and body: in the vnderstanding, iudgement, memory, consci­ence: in the will, affections, desires, thoughts: in the eyes, [Page 312] eares, tongue, hands, feet: for euen as they were members of the body before imployed wholly for Satan and sensualitie; so now are they also become instruments of righteousnesse vnto God. God begets no monsters, as they say: a child new-borne hath all the parts of a man, though not the per­fection of his growth: So a new-borne babe in Christ is throughly, and vniuersally changed; though not yet a per­fect man in Christ. 2. Sinceritie of change: as well in heart, and inwards parts, as in life and outward carriage. O Ierusa­lem, Ierem. 4. 14. saith the Prophet, wash thine heart from wickednesse, that thou mayest be saued: how long shall thy vaine thoughts lodge within thee? No externall priuiledges of Religion, though neuer so glorious; no exactnesse of the worke wrought; no Pharisaicall formes of deuotion; no outward behauiour, be it neuer so blamelesse; no cost or contributions in the ser­uice of God, will serue the turne, without sincerity of heart. Though a man should come before the Lord with thousands of Rammes, or tenne thousands of riuers of oyle: should be giue his first-borne for his transgression, the fruit of his body, for the sinne of his soule: should he bestow all his goods to feede the poore, and giue his body to be burned: were he able to compre­hend within his braine the whole Booke of God, and with the largenesse of his vnderstanding deuoure all that holy sence: should hee eate, and drinke vp at the Lords Table, all the sanctified Bread and Wine; were hee plunged ouer head and eares in the Water of Baptisme: nay, if it were possible, washed outwardly from top to toe in the precious blood of Christ; yet all this were more then all in vaine, and vtterly vnauaileable, without vprightnesse of the heart, and puritie in the inward parts. 3. Spirituall growth. Vnrege­nerate men at the best, grow but in the generalities, flou­rishes, deuout representations, and temporary forwardnesse of formal Christianity. Which is like the growth of corne on the house top; or the seed springing out of the stony ground; but the honest and good heart bringeth forth fruit with pa­tience. Spirituall stuntings there may bee, and standings at a stay for a time. But as good corne in a good soyle be­ing [Page 313] refreshed after a binding drought with a groūd-showre, springs vp faster, and more freshly: so it is with the sound­hearted Christian, after a dampe in grace; to which he may sometimes be subiect. For being rowzed and awaked out of such a state, by the quickening voice of a piercing ministery; the cutting sting of an heauy crosse, or some other speciall hand of God, he layes hold vpon the Kingdome of Christ with more holy violence then before, and labours afterward, by the helpe of God, to repaire his former spirituall decay, with double diligence in watchfulnesse, zeale, and hea­uenly-mindednesse. Progresse in Christianitie is resembled to the thriuing of a Child; which may fall into sicknesse; but 1. Pet. 2. 2, 3. it many times prooues a growing ague: To a man in a Phil. 3. 13, 14. race, who may stumble, and fall; but after his rising takes su­rer footing, and runnes faster: To the ascending of the Sunne Prou. 4. 18. towards midday, which may be ouercast with a cloud; but after hee hath recouered a cleare sky, shines more brightly and sweetely. 4. Selfe-deniall. Of which, see something before, page 52. Hee that would soundly comfort his con­science with the true testimony of a true Conuert, must at the first giuing his name vnto Christ, and vpon his proclaiming Warre, and entering the lists against Satan, sound with a sin­cere heart, the depth of that fundamentall principle of Chri­stianitie, and Christs own holy rule: If any man shall come af­ter Math. 16. 24. Mar. 8. 34. Luk. 9. 23. & 14. 33. me, let him deny himselfe, &c. Assoone as hee resignes vp himselfe to this Royall seruice vnder the colours of the Lord Iesus, he must presently in our Sauiours sence, make ouer all his interest in liberty, life, liuelihood, all earthly pleasures and treasures, without any reseruation, or he will certaine­ly faint, and fall off in the day of battaile. The necessitie of this rule and resolution, is intimated vnto vs in two Pa­rables, Luk. 14. 28, 31. A man that will build, must count the cost beforehand, and make sure of meanes to defray the charge. Otherwise to beginne, and not able to make an end; were but to lay a ground-worke of his disgrace and scorne, in the losse of his cost and paines. A Prince which would wisely make Warre, must first haue a true triall of his owne, [Page 314] and dexterity to discouer his enemies strength; otherwise to bid him battaile, were but to incense him more, and thrust a title into his hands, to defeate him of all hee hath. Hee that seriously sets himselfe to seeke God in truth, and to saue his soule indeed, must cast vp his reckonings before­hand, what will be required at his hands, and consult with his owne heart, whether willing to forgoe all such content­ments, hopes, pleasures, preferments, worldly comforts which are incompatible with a good conscience, and the path that is called holy: and to endure all those troubles; and indignities from the angry world, which ordinarily are wont to crowne the heads of all Christs Souldiers; else most cer­tainely he will shrinke in the wetting. Hee must resolue by the inuincible noblenesse of his Christian courage, to digest the hate and opposition of dearest friends, neerest kindred; the raylings, and reproaches of men most abiect and con­temptible, in respect of those whom they reuile: he must bee content to become the drunkards song, table-talk to those that Psal. 69. 12. sit in the gate, and the byword of basest men, viler then the Iob 30. 8, 9. earth, &c. In a word, he must prize, and preferre his swee­test Sauiour, His truth, cause and seruice infinitely before the whole world.

Now besides my blessed change thus qualified, and this glorious worke of the Holy Ghost vpon my soule; by the helpe of God, I haue stood at the staues end with the darling pleasure and minion delight of my former damned time euer since I was new borne: I haue euer since made conscience of all sinne, and to performe all holy duties: I haue had respect to all Gods Commandements, and all his Ordinances: I haue loued dearely my blessed Lord, and all things that belong vnto him; His Titles, Attributes, creatures, workes of Iustice and Mercy; His Word, Sacraments, Sabbaths, Ministers, Seruices, Children, Presence, Corrections, Comming: I haue since delighted in the Saints, the onely excellent Ones vpon Psal. 16. 3. earth, whom I heartily hated before: I haue dayly, with as great earnestnesse and feruency, as my poore dull heart could possibly, complained, and cryed vnto my God in Prayer [Page 315] against mine owne sinnes, passionate distempers, rebellious risings, the malice of Satan, the allurements of the world, cor­ruptions of the times, the cruelties of strange iniections and horrible temptations, my many and often faylings, frailties, and imperfections. Vpon due and impartiall examination, I haue happily ridde mine hands of all that consuming pelfe, which any way crept into mine estate, by wicked & wrongful meanes in the dayes of mine iniquitie. (For scarce any man in the state of nature, but deales falsly in one kind or other.) I haue desired and endeauoured to adorne my profession, as well with workes of iustice, mercy, and truth, as by the out­ward acts of pietie: Herein I haue exercised my selfe, to haue Acts 24. 16. alwayes a good conscience, void of offence, toward God and to­ward man, &c.

And in all these passages and particulars, both of my con­uersion and conuersation, had I onely reposed vpon the out­ward act, and rested in the worke wrought, I had vtterly fainted, and beene quite vndone in the day of aduersitie. But truth of heart was the touchstone, and sinceritie is the sinew of all my assurance and comfort this way.

I haue beene, I confesse, yet full sore against my will, and the hearty desire of my soule, haunted, and hindred in pas­sing thorow the pangs of my new birth, and managing my Christian businesses; with the violent intrusion, and insinua­ting mixture of many imperfections, distractions, temptati­ons, wants, weakenesses, infirmities, and faylings; priuie pride, secret hypocrisie, distrusts, and deadnesse of mine owne naughty heart. I was much wanting, by reason of the na­turall rebellion of mine hard heart, to those workings of the Law and Gospell mentioned before. I haue come farre short of that sorrow for sinne, which I desired, and of that heauen­ly-mindednesse in performing holy duties which was re­quired. But then I haue from time to time grieued, and groaned vnder those too many frailties and defects, as vnder an heauy burthen. I haue many a time bitterly bewailed them in secret: they haue made mee walke more humbly before my God, and towards men. I haue continually com­plained [Page 316] heartily against them at the Throne of Grace. I haue sincerely desired, and endeauoured after all those meanes which might restraine and mortifie them, and made consci­ence to discouer and decline their vnwelcome insinuations, and so I haue gone on still in the holy Path, with sincerity of heart, and in obedience vnto God; still vpholding mine heart with consideration of the sweet and mercifull disposition of my dearest heauenly Father, who euer, if the heart be vpright and truely humble, takes the will for the deed; and accepts vs 2. Cor. 8. 12. according to that which we haue, and not according to that which we haue not. And therefore I am most sure (neither, by the helpe of God, shall all the deuils in hell driue me from this hold) that they are all buried for euer in the righteous and meritorious blood of my blessed Sauiour. And so I hold vp my head still against all contradiction of carnall reason, na­turall distrust, Satans cruell suggestions; being well assured: That hearty humiliation, and grieuing vnder weakenesse in well-doing, is as true a fruit of sanctification, and marke of true conuersion; as spirituall abilitie to doe well. It is not so much the muchnesse and quantitie, as the truth of grace, not so much the exactnesse of the outward act in performing ho­ly duties, as sincerity of heart, which qualifies a broken hart, for comfort in the promises of life, and assurance of Gods loue. Though I know well, there was neuer any who tasted truely grace, but hee sincerely thirsted and endeauoured af­ter more. Neuer did any man well in the worship and serui­ces of God, who did not bewaile his wants and faylings therein, and truely desire and labour to doe better. It is the propertie of Pharises and formall professours, to conceiue that they are spiritually rich enough already, and haue need Reuel. 3. 17. of nothing: but the better the Christian is, the more sensible hee is, and heartily complaining of his spirituall pouertie, naughty heart, and manifold imperfections.

Heere now then may wee see in this Discourse of the true Conuert, comforting himselfe in the point of his spirituall estate; other kind of stuffe, sincere matter, sounder grounds, more speciall workings of the holy Ghost; then any one of [Page 317] the fore-mentioned deluded Ones was euer practically and experimentally acquainted with. Neither is this all. The true Christian hath yet more noble, immediate, and demonstra­tiue euidences, to strengthen his heart in the assurance of Gods euerlasting loue vnto him through Christ, and present possession of his fauour. For (with submission to better iudgements, and the spirit of the Prophets) I conceiue that a sanctified man may be assured of his spirituall safety, and sound estate to Godwards diuers wayes.

1. By the euidence and single act of internall Vision. Wee 1. Cor. 2. 12. haue receiued, saith the Apostle, not the spirit of the world, but the Spirit which is of God, that wee might know the things that are freely giuen to vs of God, that is to say, say our Country­men of Rhemes, Christs Incarnation, Passion, presence in the Sacrament, and the incomprehensible ioyes of heauen. But it is cleare in the Text, that the Apostle speakes of all the gifts generally that are giuen vs of God, whither serueth the ar­gument of comparison, that as a mans spirit teacheth him to know all his thoughts that are in him, at the least, in some measure: so also the Spirit of God teacheth the Beleeuers to know all that God hath giuen them. Hee doth not say, that we know Gods gifts; but that we know the gifts that God hath giuen vnto vs. See further to this point and purpose, 1. Ioh. 5. 13. 2. Tim. 1. 12. By a secret and sacred irradiation of the Spirit of faith, the sanctified soule is ascertained of its personall and particular dependance, and reliance vpon the promises of life, and Gods mercies through Christ, by which it knowes it hath eternall life, Ioh. 3. 36.

As certainely as he that hath a corporall eye, knoweth that he Quàm certò is, qui praeditus est oculo corporeo, nouit se videre: tam cer­tò is qui perfundi­tur hoc fidei lumi­ne, nouit se cre­dere: nam Spiri­tus adoptionis, per quem clamat Ab­ba Pater, conte­flatur ipsi quod sit filius Dei. Rom. 8. 15, 16. Til [...]n. sees: so certainely, he that is illuminated with the light of faith, knowes that he beleeues. The glorious splendour of such an orient, and heauenly Iewell cannot but shew it selfe, and shine clearely to the heart wherein it dwels. Like a bright lampe set vp in the soule, it doth not onely manifest other things; but also it selfe appeareth by its owne light: when I see and rely vpon a man promising me this, or that, I know I see, and rely vpon him: shall I by faith behold my blessed [Page 318] Redeemer, lifted vp as an Antitype to the brazen Serpent, for the euerlasting cure of my wounded conscience, and rest vpon him, and yet know no such thing.

Heare how cleare learned Austin is for this internall visi­on. Menti no strae fides nostra con­spicua est. Epist. 112. cap. 3. Our faith, saith hee, is conspicuous to our owne minde. Fides ipsa men­te vtique videtur, Ibid. cap. 2. Faith it selfe is seene in the minde, although that which is be­leeued by faith, is inuisible. Eam fidem tenet certissima scien­tiâ, clamat (que) con­scientia. De Trini­tate. Lib. 13. cap. 1. A man holds his faith by most cer­taine knowledge, and plaine attestation of conscience. Suam igitur quisque fidem apud seipsum vi­det: in altero autem credit esse eam, non videt, & tantò [...]irmius cre­dit, quantò fructus eius magis nouit, quos operari solet fides per dilectio­nem. Ibid. cap. 2. Euery man sees his Faith in himselfe, &c. Euen Sed vult dicere, quòd habens fidē, ita certus est se habere fidem, si­cut certus est de quocunque alio: credens enim ex­per [...]tur se credere, & per cōsequens habere fidē: nihil autem est certius experientiâ, ad quam fit resolutio aliorū, vt habeatur plenior certitudo, lib. 3. D. 23. q. 7. Historie of the Councill of Trent. lib. 2. pag. 106. Durandus, taking vpon him to expound one of those passages in the fore-cited place of Austin, tels vs: That he which hath faith, is so certaine that hee hath it, as hee is of any other thing: for hee that be­leeues, feeles that hee beleeues, and by consequent that hee hath faith, and there is nothing more certaine then experience, &c. * Vegaes words also in the Councell of Trent, sound this way: As hee that is hote, is sure he is so, and should want sense, if he doubted: so he that hath grace in him, doth perceiue it, and cannot doubt, yet it is by the sence of the minde, not by diuine reuelation.

Ob. But if these things be so, how comes it to passe, that Gods dearest children complaine sometimes, that they haue neither sight, nor sence of their faith?

Answ. I speake of that which is ordinary, not euer. The Sunne in a cleere sky discouers and manifests it selfe with a witnesse; though sometimes it bee ouercast with clouds, or eclipsed with the Moone. This heauenly lampe of Faith shines, and shewes it selfe clearely enough to the sancti­fied heart, in the calmenesse of a Christian course, and se­renitie of the soule; especially freshly cleared, and pur­ged with showres, as it were, of penitent teares: though in the dampe of spirituall disertion, darkenesse of some stronger temptation, eclipse of earthly-mindednesse, it may lye hid and obscured for a time. And yet for all this, if Christians would bee counselled, and beleeue the Pro­phets; if they would not vnderualue Gods infinite mer­cie, by looking vpon him through a slauishly deiected and melancholike humour, Format sibi I do­la de Deo, iniqui­tas; fingens ferum & terribilem, qui est amabilis. Bern. Serm. 38. Ca [...]t. which is wont to represent him [Page 319] as terrible, fierce, and inexorable; whereas in his owne na­ture and sweetest disposition, hee is indeed euer most com­passionate, tenderhearted, and melting ouer the bleeding miseries of a truly broken heart: I say, if they would not thus mistake, but conceiue aright of that most adored my­stery and bottomlesse depth of his free loue, Hos. 14. 4. Ezek. 16. 8. Ier. 31. 3. Cant. 2. 4. Ioh. 3. 16. & 17. 23. they might, euen in times of desertions, temptations, spirituall afflicti­ons of soule, sweetely vphold their hearts with assurance of There is in the Saints certitudo eudent [...]ae, & cer­titudo adhaeren­tiae. The Saints in their greatest extre­mity, may hau [...] cer­titudinem adhae­rentia, although they hau [...] not certi­tudinem euiden­tiae. Iob sayes, Though he slay me, yet will I trust in him, Iob 13. 15. Out of the depths haue I cryed vnto thee, O Lord, Psal. 130. 1. In this cast he must doe a [...] Pherecide [...] the A­thenian did, who held the ship on the shore with his hands; and one of them being cut off, he held with the o­ther; and both be­ing cut off, hee held with his teeth: So should a true Chri­stian d [...] in the time of his greatest dere­liction. Iohn Weemse of Lathoquar in Scotland, Prea­cher of Christs Gospel. In his Christian Syna­gogue, Lib. 3. ca▪ [...]. Adherence, though for the present they want the assurance of Euidence. For such an assurance is intimated, Psal. 22. 1. & 42. 5, 11▪ & 43. 5. For instance: many a faithfull soule, making conscience of all sinne, sincerely following the best things, resolued without reseruation to doe or suffer any thing for Christ, would giue a world to be sensibly assured of Gods fauour, and fully perswaded that his sinnes were pardoned. By reason of the want of sence and feeling where­of, hee slauishly languishes vpon the racke of tormenting feares and terrours, vtterly without all cause; neither onely so, but thereby also gratifying the deuill, dishonouring Gods free mercy; disabling himselfe for a comfortable discharge of both his callings; and that which he little thinkes on, ly­ing in the sinne of not receiuing comfort, and of not accep­ting his owne proper legacie which Christ left him, Ioh. 14. 27. For in the meane time his heart doth cleaue vnto Christ▪ as to the surest rocke. Hee cries, and longs after him, and would not part with him for all the world: Hee would infi­nitely rather haue his body rent from his soule, then his soule from his Sauiour. Aske his affection and resolution this way; and for all his feares and sorrowes, he will tell you, that he will still rest and relye vpon his Lord, and euer-bles­sed Redeemer, let him doe with him as hee please; hee will trust in him, though he kill him. Now the internall vision, consciousnesse, reflexed act, that I may speake in the phrase of the Schooles, of this sincere adherence vnto Christ, and those exceeding precious promises of life, sealed with his Blood, might, and ought to assure him of the euerlasting safe­tie [Page 320] and happinesse of his soule; and so by consequent, to comfort him infinitely more, then if hee had the Crowne of the whole worlds soueraigntie set vpon his head. Iustifying faith, which giues infallible interest to eternall life, is not (to Ioh. 3. 36. speake properly and punctually) to be assured of pardon; but to trust wholly vpon the mercy of God through Christ, for pardon. If there arise question in thy fearefull heart about thy spirituall state; sence and feeling is no substantiall ground whereon to build, being a separable accident to the graces of saluation; but the truth and tender heartednesse of Christ, in the promises which can neuer faile, being as sure as God himselfe. If some wrangling fellow should lay claime vnto thy land, thou wouldest not in such a case and controuersie consult with an ignorant neighbour; hee perhaps out of his weakenesse and want of skill, might raise doubts and dan­gers where there were none, and put thee into a greater fright; but thou wouldest haue recourse to some learned at the Law, who vnderstandingly searching and surueying thine Euidences, and finding no flaw, would put thee out of all feare. When in time of temptation thou art terrified and affrighted with renewed scruples and distractions about thy spirituall well-being; doe not in any wise aduise with carnall reason, which is starke blinde in the mystery of Christ; much lesse with that euill One, who is a sworne enemy to thy soule, and father of lyes. They may tell thee, thou hast no sence, no feeling, therefore all is naught: but to the Word, and to the Testimonie; let thy trembling heart cleaue to the impregnable truth of those sweetest promises; Matth. 11. 28. Reuel. 21. 6. Ioh. 7. 37. Isa. 55. 1, &c. and thou art safe for euer. For a more full impression of this comfortable point, I would haue you to refresh your memories with a reuise of those foure estates of faith, which I haue heretofore distinguished, vpon pur­pose for the weakest Christians sake; and know, that the re­flexed act of the lowest degree and least measure then men­tioned, might vpon good ground, if hee doe not wilfully and wickedly refuse to be comforted, fill his fearefull spirit as full with vnspeakeable glorious ioy, as the Sunne is of light, [Page 321] and the sea of waters. These things laid together and well weighed, may confect a precious and soueraigne Antidote, against the slauish terrours, causelesse feares, and heauy wal­king of many which are true of heart, distressed in conscience about their spirituall state: who while they labour, and long with insatiable greedinesse (and I blame them not) for a sensible assurance, and feeling apprehension of Gods fa­uour; doe too much neglect and disregard that comfort which their faith might affoord them vpon good ground, in that, notwithstanding their present distracting amazements and perplexity of spirit, they are able still to commit their soules vnto Christ, as a faithfull Redeemer, and their euerla­sting strength.

In this point, I haue let some passages fall by the way, which may serue to discouer and dissolue the vanity and weakenesse of that Dilemma, wherein Bellarmine playes the wilfull egregious Sophister: it runs thus:

The Protestants teach, saith he, that a man is iustified by spe­ciall Bell. de notis Ec­clesiae, cap. 11▪ Sect. Sectarij no­stri temporis.] faith, whereby he perswadeth himselfe, that he is iust. Now then he reasoneth thus: When I begin to beleeue that I am iust, I am either iust or vniust. If iust, then I am not iustified by faith, by which I beleeue my selfe to bee iust, because this faith is after my iustification. If vniust, then this faith is false, and so a man should be iustified by a lye.

To this horned Argument wee answer thus: There are sun­dry acts of speciall faith: for my purpose at this time, take notice of two.

1. A fiduciall assent, resting vpon the merit of Christ, an affiance, dependance, adherence, reliance, or if there bee any other word expressing that act of an humbled soule, whereby it casteth and reposeth it selfe onely vpon Gods promise in Christ, for the obtaining of remission of sinnes, and euerla­sting life. In this act, the poore soule illightened and af­frighted with sight and sence of its sinne and misery, and see­ing an infinite impossibility of satisfying God for the one, or freeing it selfe from the other, by any meanes or merit in hea­uen or earth; but onely by the propitiatory mediation of [Page 322] Iesus Christ: it throwes it selfe into his armes, grasping fast about him, hides it selfe in the clifts of this Rocke, from the stormes of Gods fiercest and fiery indignation, apprehends in him plentifull redemption, and all-sufficiencie of saluati­on; and therefore plyes him with strong cryes and teares for mercy; bespeakes him in all termes of confidence and affiance: My Lord, and my God, my hope, my fortresse, my rocke, my strength, my saluation; saue me, or I sinke; hold mee fast, or I am lost for euer. You may see sometimes a little infant, vpon apprehension and approach of some sudden danger, how heartily and hastily it runnes into the mothers armes for succour and safety: euen so a truely wounded soule, pursued by the terrours of the Law, and frighted with the dreadfull sight of Gods frowning countenance, flyes with speed in­to the bosome of its blessed Redeemer, clings inseparably vnto his bleeding wounds for euerlasting protection; and there rests vpon the freenesse of his Loue, merit of his Pas­sion, and truth of his Promise, as vpon a Rocke of Eter­nitie, neuer to bee remooued: not the concurrent rage of all the Deuils in hell, or powers of darknesse, being euer able to make a diuorce. By this act wee are accepted for iust before the Throne of Grace, for Christs sake and suf­ferings.

2. An act of certification, which quickned by the Spi­rit of Grace, when God pleaseth for his own glory and good of his Child, reflecteth vpon the soule with a comfortable assurance that we are already in the armes of Christ, and His for euer. The least glimpse whereof, a true heart would not exchange for all the Kingdomes vpon earth. The first act makes vs iust: The second findes vs iust; and so certifies truely; not by a lye, as lying companions, and Satans Sophi­sters calumniate. It is the saying of an excellent Diuine, both for depth of learning and height of Holinesse, To beleeue P. Bay [...]. that my sinnes are now pardoned, and that I am saued: this is not the first act of faith, but followes when now a man doth see himselfe to be iustified in Christ.

2. By a secret application of the promises of the Gospell, [Page 323] in forme of an Qui fidei suae sensum in corde habet; hic [...]cit Christum Iesum in se esse. Am­bros. in Epist. 2. ad Corint. cap. 13. v. 5. experimentall Syllogisme, thus:

Whosoeuer beleeues and repents, is the Child of God: But I beleeue and repent, therefore I am the Child of God.

The maior or first proposition, is cleare and euident in the very letter, and by the immediate sense of Scripture. See Iohn 3. 36. Acts 10. 45. & 13. 39, &c.

But how doe you know the minor, or second proposition to be certainely so?

By the certainty of internall vision, whereby we as cleare­ly see our faith, as our life, will, thought, knowledge, &c. as ap­peares in the forecited place of Austin. In his opinion, I say, Faith is as visible to the internall eye of a sanctified mind, as is a mans life and will: Nay, & we are woont to discerne with a more eager eye and obseruation a Stranger, then an ordina­ry Domestick. Our life and will are inbred, faith is aduenti­tious. By the testimony of a renewed conscience, which is Conscientiae pro­priae sensus, mille testes Conscientia do­mesticum, & verum Tribunal. Nazianz. Orat. de plagâ Grand. as a thousand witnesses. Now had I a thousand honest wit­nesses at the barre before an vpright Iudge, to prooue my cause, and iustifie my right against the outfacings and periu­ries of a Knight of the Poast, as they say, well knowne to be an infamous stigmaticall forgerer and murtherer; I would little doubt but to get the day. It is proportionably so in this present point; I meane, betweene my regenerate illight­ned conscience and Satan. Nay, in this case, should all the Deuils in Hell sweare the contrary, did carnall reason, natu­rall distrust, or any other aduersary power cauill and contra­dict with neuer such irksome tediousnesse; yet by the mer­cy of God, I will not withstand that heauenly light standing in my conscience like an armed man: I will neuer take away mine innocency from my selfe, vntill I die.

But how do you know, that you truly beleeue? We may know, perhaps, that we haue some kind of faith, but not that we haue the true liuely faith, which will serue the turne for saluation.

I answer: Saint Paul bids vs try, and prooue our selues whether we haue that Faith, by which Christ dwelleth in our [Page 324] hearts, which is the faith of such as are accepted with God, 2. Cor. 13. 5. Now it were strange, if the blessed Spirit should bid vs examine and search for that, which could not possibly be found out.

Againe, if a man cannot be certaine, that he beleeues with all his heart, that is, truly and sincerely; Philips interrogato­rie to the Eunuch, Act. 8. 37. had beene in vaine, and the Eu­nuchs reply rash and vnaduised.

Austin was cleerely of this mind, that a man may be ac­quainted with the sincerity of his faith. Est quidam mo­dus in conscientia gloriandi, vt no­ueris fidem tuam esse sinceram, no­ueris esse spem­tuam certam, no­ueris charitatem tuam esse sine dissimulatione. In Psal. 149. There is, saith he, a kind of glorying in the conscience, when thou knowest thy faith is sincere, thy hope certaine, thy loue without dissembling.

But many, say they, beleeue, and are deceiued; thinking they haue that which they haue not; How then can a man be certaine?

Answer. So thousands amongst vs, by the false spectacles of presumption, making the bridge of Gods mercy broader then it is, and larger then his truth, which confines it onely to broken hearts; are wofully deluded, and ready euery mo­ment to be drowned in the dungeon of fire and brimstone: must therefore those few who are sincerely humbled for their sinnes, truly beleeue, and vpon good ground haue part in it, be also deceiued? Because mad men, and men asleepe, know not well that they are asleepe, and rage; must therefore men truly waking, and wise, not know certainely they are awake, and in their wits? The common people generally conceiue of the Sunnes magnitude, that it is not past a foote round; must therefore the certainetie of knowledge, that it is many times bigger then the Earth, be denied to the skilfull Astro­nomer? Some men dreame that they are rich, tumble them­selues amongst their golden heapes, and it is not so indeed when they awake; doth no man therefore certainely know whether he be rich or no?

Fidem suam quisque qui eam habet, videt in corde suo, & tenet certissimâ scien­tiâ, & clamante conscientiâ, dicente Augustino: Proinde & resipiscentiam, quae fidei verae, est indiuidua comes, atque ef­fectus.—Vtraque habetur—certitudine visionis internae, seu testimonij proprij cordis, & Spiritus Dei vnà testificantis Spiritui nostro, quòd simus silij Dei. Rom. 8. 16. Par. Conceiue proportionably of repentance, an inseparable [Page 325] companion and effect of true faith, which is then sauing, when it is serious, sincere, and without hypocrisie; and that may be manifest and cleerely discerneable to the heart that hath it. Doe you thinke, the seriousnesse of the Niniuites re­pentance was not certaine vnto them? We haue receiued the Spirit of God, saith Paul, that we might know the things that are freely giuen vs of God, which are not onely life euerlasting, &c. but iustification, sanctification, and such like. I say, sa­uingnesse of repentance, as of faith, consists not in the mea­sure and muchnesse; but in the sincerity and truth, of which the true penitent may bee certaine, as well as of his sorrow. But now whereas the Popish Doctors being blind▪ guides, Richar. Palud: Almay Adrian. require necessarily to contrition; Sum­mum dolorem in­tensiuè & gradu­aliter. Scotus and his fol­lowers, certum in­tentionem soli Deo cognitam. Bell. & Valent. Summum dolo­rem appreciatiuè. Whereby these Lo­custs put the consci­ences of their blin­ded Ones, if waking and working, vpon the racke of incui­table and implaca­ble horrour, tormen­ting them, as with the torment of a Scorpion, when hee striketh a man. leade their hoodwinkt followers into such perplexed mazes of vncertainties, and indeed impossibilities about contrition, in respect of extension, intension, appretiation, equiualence to sin; no maruell though they pleade pertinaciously for the point, and purgatory of doubting.

3. By the effects and fruits growing from the roote of grace in the heart.

But there may be in the hypocrite, an exact outward con­formity and obedience:

I answer: true it is, that for the outside and carkasse, as it were, the workes of vnsactified men, may be like to those of the godly, but they are without the soule, life and spirit; which is in the worke of a true beleeuer; to which he is no lesse priuy in his heart, then to the outward worke which pas­seth thorow his hands. And wee hold, that workes done in vprightnesse of heart, onely, are they which truly testifie in this case.

Let euery true-hearted Nathaneel then comfortably con­clude pardon and peace vnto his owne soule, from all such fruits so qualified. For instance, in one.

Wee know that we haue passed from death to life, because wee loue the Brethren, 1. Ioh. 3. 14. I loue the Brethren: therefore I am translated from death to life.

But is it possible for a man to know that he loues his Bre­thren as he ought, and as the Apostle requires?

[Page 326]Saint Iohn makes it a signe of our being so translated; ther­fore it may be knowne. For signes manifesting other things, Magis enim nouit dilectionem quâ diligit, quam fra­trem, quem dili­git. De [...] lib. 8. cap. 7. must themselues be more manifest. And Austin tels vs, that a man knowes more the loue with which he loues, then his bro­ther whom he loues.

Thus may the Christian infallibly collect, the sanctifying Spirit, iustifying Faith, sauing Grace to dwell in his heart, by all good deeds, holy duties, inward or outward fruits spring­ing from an vpright heart. For as it followes, and may be in­ferred infallibly and demonstratiuely from the effect, to the proper cause in other things: For example: It is day; there­fore the Sunne is risen, because day cannot be caused, but by the Sunnes rising: so in this point also explained as before. If wee pursue and ply with true hearts the whole Trade of Christianity; If we be sincerely exercised in the workes of holinesse, iustice, mercy and truth, and walke humbly with our God; we may build vpon it, that we are truly blessed. All such sound fruits of Faith, are euident signes and demonstra­tions of our spirituall safety, and standing fast for euer. If ye 2. Pet. 1. 10▪ doe these things, saith Peter, yee shall neuer fall.

4. By the testimony of the Spirit, which sometimes; as in the time of more feruent prayer▪ holy retyrednesse of mind, heauenly meditation; or in some quickning exercises of ex­traordinary humiliation; or after some speciall important seruice done to God and his Church with humble sincerity, and in true zeale; or vpon the soule-searching passage of some well grounded Sermon of comfort, and seasonable ap­plication of mercy; or in the beginning of spirituall, and end of naturall life, as most needfull times; or in the time of mar­tyrdome, and sincere sufferings for the Name of Christ, &c. I say, at such times the Spirit may suggest and testifie to the sanctified conscience, with a secret, still, hart-rauishing voice thus or in the like manner; Thou art the Child of God; Thou art in the number of those that shall be saued; Thou shalt in­herit life euerlasting: And that as certainely and comforta­bly, Quando verò Spiritus testatur, quaenam relinqui­tur ambiguitas? Quod si homo quispiam, vel An­gelus, vel etiam Archangelus, aut­alia, certè huius­modi quaedam po­testas, aliquid pro­mitteret, meritò quispiam dubita­ [...]erit: Supremâ verò illa essentiâ, quae & hoc ipsum largitur, quod promitti [...], atque adeò orare eti­am iussit, testimo­nium nobis perhi­ben [...]e, quisnam de dignitate hac deinceps dubitare poterit? Chrysost▪ in v. 16. cap. 8. ad Rom. as if that Angell from Heauen should say to thee, as he [Page 327] did to Daniel, Greatly beloued. And why should any Popish cauiller contradict this, sith euen Bellarmine himselfe speakes proportionably in another case? Vpon a passage in Austin, ac­knowledging the interior efficacy of Gods Spirit, giuing te­stimony to our hearts concerning the truth of that which is contained in the Scriptures, saith Hoc igitur est lumen fidei, audi­tores, testimoni­um quoddam Dei, quo intus in domicilio cordis dicitur nobis; Ita est: nihil haesites. In Conc. De lumi­ne fidei. Sect. Pela­giani quidem.] he; This light of faith is a certaine testimonie of God, by which it is said to the se­cret cogitations of our hearts, That is true; thou needest not to doubt thereof. Here is an immediate testimony of the Spirit granted for the confirmation of the truth of the Word; why may not the like bee expected for an assurance of the worke of the Word? Mighty and remarkeable was the worke of the Spirit this way vpon the heart of that Noble Martyr, Robert Glouer, vpon the first sight and representation of the Stake (so sweetely seasonable is God in all his refresh­ings.) For two or three dayes before his death, hee was full heauily oppressed with the spirituall miseries of a dead heart, and spirituall desertion. In which time no doubt hee cried mightily vnto God, and often reflected the eye of his renew­ed conscience vpon a truly, beleeuing, penitent, humble, ho­ly and heauenly heart; resolued to sacrifice its warmest blood in the mercilesse fire, for the testimony of Iesus; and yet no comfort would come. But in the very nicke and need­full time, as you may see in the Story, the blessed Spirit did suddenly shine into his darke and desolate soule, with the glorious beames of his owne immediate comfort, and so sen­sibly filled it with such ouerflowing Riuers of spirituall ioyes, that no doubt they mightily abated and quencht the rage­full fury of those Popish flames, wherein hee sweetely fell asleepe. It was a speciall and immediate springing of the holy Ghost in his heart, which made Master Peacock, after many dayes of extremest horrour, professe, that The ioy which be felt in his conscience, was incredible. We feele and acknow­ledge by daily experience, that Satan doth immediately in­iect; and shall not the blessed Spirit, after his holy and hea­uenly manner, immediately also suggest sometimes?

Neither is this to bee reputed an extraordinary reuelati­on, [Page 328] or Fidelium [...] non mititur reue­latione aliquâ quâ Deus [...]rcana sui consilij nobis pa­tesecerit, led pro­missionibus Euan­gelij, & sensu in­terno, quo quis seipsum explo­rans, sentit se se­riò in Christum credere, & testi­monio intrinseco Spiritus testantis in cordibus no­stris, nos esse filios Dei. Molin. A [...]at. Arminia. cap. 46. Enthusiasme, without or beside the Word of God (I heartily abominate all Anabaptisticall fooleries and phren­sies:) For that which the Spirit so reueiles vnto our consci­ences, we our selues may collect and conclude out of Gods Word, vpon the conscience of our faith, repentance, other sa­uing endowments and holy graces shining in our soules, and vprightly exercised in our whole conuersation. When wee by these meanes haue assured our soules, that we are the chil­dren of God, which is the testimony of our owne renewed spirits; the Spirit of God, as another witnesse, secondeth and confirmeth this assurance, by diuine inspiration, and by sweet motions and feelings of Gods speciall goodnesse, and glori­ous sauing presence; and so acording to the Apostles phrase, Rom. 8. 16. beareth witnesse with our spirits. Wherefore if any man presume vpon, or pretend any immediate suggestion or reuelation, for his spirituall safetie, and euerlasting well-bee­ing, and yet want vtterly the testimony of [...] renewed con­science to the same purpose; the testimony of vniuersall obe­dience; of not lying willingly and delightfully in any one knowne sin; of crucifying the flesh with the affections and lusts, &c. I can giue him none but this cold comfort; hee is cursedly coozened by the Deuils counterfeit glory of an Angell, casting into his abused imagination such groundlesse conceits, which in time of triall will vanish into nothing, and flye away as a dreame.

By the way let me tell you, that though this last manner of assurance bee more immediately from the Spirit; yet con­ceiue, that the other also are not effectuall vpon the heart, without the excitation, illumination and assistance of the same blessed Spirit.

For the first, consider that forecited place, 1. Corinth. 2. 12.

For the second; when the conscience, through the mini­strie of the Law, doth testifie to a man his state in sinne, and vnder the curse; it is, through the spirit of bondage, that it doth testifie: then when it doth testifie to him his state of grace, and freedome from the curse, it is much rather from [Page 329] the Spirit of Adoption. No man can say that Iesus is the Lord, 1. Cor. 12. 3. but by the holy Ghost.

For the third, I doubt not, but the blessed Spirit, as a com­fortable Remembrancer, refreshed Hezekias memory, when he cryed to the Lord, Remember now, O Lord, &c. Isai. 38. 3.

But how shall a man discerne, and difference a true perswa­sion, and the testimony of the Spirit; from a groundlesse pre­sumptuous conceit, and the Deuils delusion?

If Bellarmine aske me, I will easily stop his mouth:

First, by demanding him, how his Saint De i [...]stis. lib. 3. cap. 8. Sect. Quar [...] ratio.] Francis, and S. Antony knew assuredly, that their reuelations of the cer­taine remission of their sinnes, were from the Spirit of God; especially sith with him they were reuelations quite besides and without the Word. For Ibid. Sect. Pri­ma ratio.] he holds, that this proposition, Francis is truly iustified: Antony hath his sinnes forgiuen; and so of other particular men, is not to be found in the Word, ei­ther immediately, or by euident consequence; which we vp­on good ground contradict, if the particular men be true be­leeuers.

Secondly, by that saying of Ambrose, vrged by Histor. of the Councell of Tr [...] ­pag. 206. Catari­nus in the Councell of Trent: The holy Ghost doth neuer speake vnto vs, but doth make vs know, that it is Hee that spea­keth.

But if the doubtfull Christian truly troubled about it, would be taught and informed in the point; or if it be possi­ble that the Pharise, the deluded One should heartily desire to be illightened; I aduise that they would consider vpon these following markes of difference.

1. A sound perswasion vpon good ground by the Spirit, is euer agreeable and answerable exactly to the Word. The inward testimony of the Spirit, and outward testimony of the Word, doe alway sweetely accord, and one answeres to the other, as face to face in water. And therefore, if that thy present state, wherein thou concei­uest thy selfe to bee sure and safe inough for saluation, bee disabled and condemned by Gods Word; thy confi­dence is vaine, and Satan deludes thee. The Scripture tels vs, [Page 330] That whosoeuer is borne of God, doth not commit Sancti non ope­rantur peccatum; & tamen non sunt sine peccato. Aug. in Psal. 118. sin, 1. Ioh. 1. 3, 9. which is not to be vnderstood simply of the act of sinning; For who can say, My heart is cleane? But in this sence: He makes not a trade of sinning; he sinneth not with Vbi regnat pro­positum peccandi; ibi fidueia mis [...]i­cordiae exulat. purpose, pleasure and perseuerance; he doth not liue, lie, and delight in sinne; he suffers it not to reigne in him. If then thou al­lowest any lust in thy heart, or goe on in the willing practise of any one knowne sinne, or sensuall course, and yet bee well conceited of thy selfe for comfort in the World to come; the Deuill coozens thee: God will not Psal. 66. 18. heare the prayers, but Psal. 68. 21. wound the hairie scalpe of euery such a one. For instance: If thou lyest in lying; (for its one thing to be ouertaken that way out of feare, or ere thou be aware, another thing to con­tinue in it habitually and resolutely against an illightned impenitent conscience) and yet looke for Heauen, thou art deceiued; thou hast made a lye thy refuge, and hid thy selfe vnder falsehood. And why? because Gods Word saith, that the Fearefull, and Vnbeleeuing, and the Abominable, and Mur­therers, and Whoremongers, and S [...]rcerers, and Idolaters, and all Lyers, shall haue their part in the Lake which burneth with fire and brimstone, which is the second death, Reuel. 21. 8. Con­ceiue proportionably of lying in any other sinne damned in Gods Booke in the sence I haue said. If thou abidest in the state of meere ciuill honestie, and yet thinkest with thy selfe, that thou art thereby furnished sufficiently for future happinesse, it is but a false flash. And why? Be­cause the Word saith; Without holinesse no man shall see the Lord, Heb. 12. 14. Which necessarily implyes; That no meere Sit licet ille Fa­bricius; sit licet Fabius; sit licet Scipio; sit licet Regulus; quorum me nominibus tanquā in antiquâ Romanâ curiâ lo­queremur, putâsti esse terrendum. August. contra Iulia. Pelag. lib. 4. cap. 3. ciuill man can possibly bee saued. If thou bee a luke-warme Laodicean, and yet conceiuest thou art rich enough spiritually, and lookest to bee saued; thou art de­ceiued: And why? Because the Word saith; That Christ will spew such a one out of his mouth, Reuelation 3. 16. Euen as a filthy bitter vomit is to the stomacke, mouth and man that spewes it out; such are all luke-warme formall professors to the Lord Iesus Christ, as himselfe there professes. A terrible and flaming sentence vttered [Page 331] from the Iudge his owne mouth in the meane time; which, mee thinks, should horribly affright thousands in our daies; who stand for a frozen formality, heartlesse indifferency, reserued neutrality, and politicke moderation in profession, and practise of religion. Thus a true restimony and sound perswasion of a good estate to Godward, euer holds cor­respondence to the Word, and is infallibly grounded there­upon.

Obiect. Say you so? In spirituall cases and poynts of faith, how is it possible, that a man should bee infallibly cer­taine of that by the Word, which is not contained in the Word, either immediatly, or by good consequence? But Bellarmine affirmes, that this particular proposition, Such De iustif. lib. 3. c. [...]. Sect. prima ratio.] or such a man is truely iustified; is not contained in the Word of God, either immediately or by good conse­quence, &c.

Answer. To let passe at this time, that which some worthy Diuines presse in this poynt, that such places as these, Psalm. 103. 3. Esa. 43. 32. Rom. 10. 9. Gal. 2. 20. &c. intimate and imply such a particular proposition immediately: I answer that it is deduced by euident consequence out of the Word. For from such generall promises and propositions as these; He that beleeueth on the Sonne, hath euerlasting life, Ioh. 3. 36. Whosoeuer beleeueth in him, shall receiue remission of sinnes, Act. 10. 43. And by him all that beleeue, are iustified from all things, &c. Act. 13. 39, &c. follow by good consequence, these particulars: Paul, Peter, Luther, Caluin, Beza, Brad­ford, or any other particular man beleeuing in him, receiues remission of sinnes; is iustified; hath eternall life. Euen as it followeth directly and infallibly, euery man is a reasonable creature; therefore Iohn, Thomas, &c. is endewed with reason.

Though no word saith expressely and immediately; Thou Thomas beleeuing, shalt be saued; yet the same word which saith, Euery one beleeuing, hath eternall life, saith also; Thou Thomas beleeuing, hast eternall life, or shalt be saued. As on the contrary, this vniuersall, He that beleeueth not the Sonne, [Page 332] shall not see life, but the wrath of God abideth on him, includeth vertually, consequently, infallibly, as though they were writ in it, these particulars: Iudas, Bellarmine, or Bonner, &c. not beleeuing, shall not see life, but the wrath of God abideth on him. Otherwise, if the generall did not thus sufficiently in­clude and comprehend euery particular; and an vniuersall proposition all subordinate singular propositions vnder it; the Law, Thou shalt not kill: thou shalt not commit adultery: Thou shalt not beare false witnesse against thy neighbour; would not belong to Faux blowing vp the Parliament: to this or that Priest polluting himselfe in hearing confession; to Bel­larmine lying voluminously; because its no where expressely writ; Thou Bellarmine shalt not beare false witnesse against thy neighbour. Thou shaueling, beware of selfe pollution. Thou Faux shalt not teare in pieces the Royall limbs of the Lords Anointed.

If Iohn or Thomas beleeuing, be not bound to be assured of his saluation out of the generall promise; except it were said somewhere in Scripture; That Thomas or Iohn by name should be saued; it would follow that these particular men, were not bound to be honest men; or to feare God; because it is no where said in the Word; that Thomas or Iohn ought to be honest men; or are commanded to feare God, but onely in the generall.

In a word, let the Iesuite tell mee, whether out of the Word, he be infallibly certaine that his body shall rise a­gaine at the last Day: He dare not for his heart deny it. And I pray you, Bellarmine, tell me, where it is particularly and expressely said in Scripture; That the body of Robert Bellar­mine shall rise againe at the last Day? All particular in­fallible assurance in this kinde, springs out of the ge­nerall proposition and promise that All shall rise, 1. Cor. 15, &c.

2. That heart which doth sweetly enioy the Paradise of a true testimony, and well grounded perswasion; that it pre­sently liues the life of grace, and immortality; is sincerely affected and inflamed with a reuerent loue, and insatiable [Page 333] Or if this desire be [...] ▪ [...], and disedgd, in [...] of temptation, deser­tion, spirituall dampe; it heartily grieues, & impor­tunately contends by prayer, and all its spirituall power, to regaine and recouer its former forward­nesse & feeling. Which holy cariage, and contention of spirit in its want and absence, may be conceiued as equi­ualent in Gods ac­ceptation to a com­fortable possession of it. longing after the Word preached and read, prayer, singing of Psalmes, meditation, conference, vowes, daies of humi­liation, vse of good bookes, godly company, all Gods ordi­nances, and good meanes appointed and sanctified for our spirituall good. Because thorow them, as so many golden conduits, those gracious sauing operations of the holy Ghost are conueyed and continued vnto it; which minister sound matter and true grounds of such comfortable assurance: and in the conscionable vse and exercise of them also are woont sometimes to be secretly and sensibly breathed into it, such heauenly reall refreshings themselues; which the ioy of the whole worlds enioyment cannot possibly equall. But now the affection this way of those who are Pharisaically puft vp with a groundlesse conceit and vaine confidence; is faint and formall; partiall and reserued; not accompanied with that vniuersality and vniformity of reuerence and re­spect to all the blessed ordinances and meanes of grace▪ It is euer the woont and wilynesse of such, to qualifie their coun­tenance and correspondence to these, with that moderation and temper which may bee compatible, and plausibly con­sist with the safety of their temporall happinesse, and secu­rity of their bosome sinne. And no maruell though their affection in this kinde be not so hearty, and hold out; for they draw no speciall vertue and sweetnesse from Christ, through them: And their conceit of being right, is not fedde from the brests of the Bible, and with the heauenly Manna of a conscionable Ministery; but built vpon those insufficient grounds and rotten proppes I discouered and disabled be­fore.

3. A sound and vndeceiuing perswasion that thou art e­uerlastingly lockt in the armes of Gods mercy and loue, grounded vpon the Word, seconded and set on by the Spi­rit; is a most rare and rich Iewell, which doth infinitely out­shine and ouerweigh in sweetenesse and worth any rocke of Diamond, Cristall Mountaine, or this great Creation, were it all conuerted into one vnualuable Pearle; and there­fore is infinitely enuied, and assaulted mightily on all sides. [Page 334] It is continually hunted like a Partridge on the Mountaines by naturall distrust, the policy of Satan, and all the powers of darkenesse. There is not a wicked spirit, but is transpor­ted with implacable indignation against that heauen vpon earth; and therefore rages and roares about thee still, to rob and bereaue thy humble brest of such an heauenly Iemme. Besides the two maine ends and generall aimes; of all the malice and machinations of those apostated angels: 1. the dishonour of God, and 2. the discomfort of mens soules; In this poynt they are peculiarly enraged with extreme hel­lish anger; to see a mortall man, a childe of Adam, crowned by Gods mercifull hand, euen in this life, with right and in­terest, and as it were, an earnest penny of the Inheritance with the Saints in light, and of those blessed Mansions of glory and rest, of which, by their Apostacy and pride they haue vnhap­pily and euerlastingly depriued themselues. Neither onely so, but they imploy also their Agents, enuious to the grace of God and thine owne fearefull heart, to charge falsely ma­ny times vpon thee, Hypocrisie and delusion, left that white Reue. 2. 17. stone giuen thee by the holy Ghost; the splendor and As none can com­prehend the horror of an enraged guil­ty conscience, but the heart that en­dures it: so none can conceiue the sweete­nesse of the Spouses kisse, but the soule that receiues it. sweet­nesse whereof, none knoweth but hee that hath it, should fairely shine vpon thy sad soule with that lightsomenesse and comfort, as it both may and ought. Whereupon it must needes follow, that if thy perswasion be well grounded and assurance true; it will be accompanied and often exercised with feares, iealousies, doubts, distrusts, varieties of temp­tations, Satans firiest darts, iniected scruples, contradictions of flesh and blood, cauils of carnall reasons, want of com­fortable feelign, &c. which will many times necessarily driue thee to cry mightily to God, and complaine at the Throne of grace, against all this hellish ordnance and assaults of thy vnbeleeuing heart; by the wrastling of faith to warme thy [...]oule with meditation vpon the promises, to re examine and reuise thy grounds, to confirme thy watch, to resort for counsell, strength and comfort to the quickening meanes, experience of former sweet feelings, and motions of the Spirit; to truly iudicious Diuines, experienced Christians, [Page 335] dayes of humiliation, bookes of best rellish to a spirituall taste, &c. But now on the contrary side, his presumptuous confidence and groundlesse conceit, lyes in the Pharises bo­some with much quietnesse and security; without doubting, difficulty, contradiction, or any such adoe. The reason is, his carnall heart is well enough content, and meddles not, because it still feedes vpon the delights of his darling sinne, without disturbance. Satan is too subtill to interpose, tempt or interrupt, in such a case. For he well knoweth that his foundation is falsehood, his hope of heauen but a golden dreame; and therefore in policy he holds his peace, that hee may hold him the faster.

Take notice by the way; that, that very thing which makes many a truehearted Christian to doubt of himselfe, and of the soundnesse of his spirituall state, should put him out of all doubt; euen often exercise with doubts, tempta­tions, multiplyed attempts against his faith, and assurance of Gods loue; prayed against, humbly resisted, and opposed with cleauing vnto the tenderheartednes of Christ, & truth of his promises, though for the present he hath little or no feeling; no such ioy and peace in so beleeuing: And that very thing vpon which the deluded Ones doe build, and many times boast themselues; to wit, that they are vntroubled, vntempted, in point of faith, and pretended assurance; may returne an infallible remonstrance to their own consciences, that they are certainely deceiued. For doubtlesse, that faith which is neuer assaulted with doubting, is but a fancy. As­suredly that assurance which is euer secure, is but a dreame. Many a Pharise stands by the bedside of the sincere Profes­sor, visited with affliction of conscience, and many heauy temptations; secretly and sinfully pleasing himselfe in the vnblessed calmenesse of a groundlesse confidence, and in his freedome from such terrors and spirituall troubles: when as himselfe is like an Oxe fatting in the greene pastures of impunity and outward prosperity for the day of slaugh­ter: But the afflicted party is as precious gold, purify­ing in the Lords refining furnace, that hee may after­ward [Page 336] come out and shine more gloriously.

4. In that heart to which the Spirit of God testifies, that we are His children, Ro. 8. 16. doth the same Spirit create many feruent eiaculations, strong cryes & vnutterable groa­nings, verse 26. The testimony of the Spirit is euer attended with the Spirit of prayer. That glorious glimpse shining in­to the soule, and assuring it of saluation, is so sweete, so hea­uenly, so rauishing; so transcendent and incomparably a­boue all earthly ioy, that it warmes the spirit of a man with quickning life & liberty, to powre out it selfe in the presence of his Lord and his God, before the Throne of Grace: some­times in more hearty triumphant, and as it were, winged prayers: at other times, in those which are more faint and cold, yet edged with infinite desires, that they were more feruent, and therefore by the way, as it were, mingled and perfumed with the soueraigne & satisfactory incense in the Reuel. 3. 4. Golden Censer, which the Angell of the Couenant holds in his hand, are graciously accepted of him, which by an ex­cellency and title of highest honour, is stiled the Hearer of Psal. [...]7. 2. Prayers: or at least, with vnexpressable Plerumque hoc negotium plus gemitibus, quàm sermonibus, agi­tur; plus fle [...]u, quā a [...]atu. August. Epist. 121. Cogitatio tua cla­mor est ad Domi­num. Idem in Psal. 141. groanes and inward wrastlings, for preseruation, recouery, & enlargement of that same comfortable assurance it selfe, and of all other holy graces and fruits of the Spirit, purity of heart, conquest o­uer corruption, neerer communion with God, spirituall­mindednesse, and such other heauenly guests; amongst whom it is woont to dwell with delight, and represent it selfe more comfortably. But now on the other side; euery deluded Pharise is a meere stranger to the power of Pray­er. His presumption and groundlesse confidence, is but a weede which will grow of its owne accord; and therefore is not sensible of any necessity, neither feeles any want of constant prayer from a broken heart; vniuersall obedi­ence; or the holy precisenesse of the Saints to support it.

5 An assurance of Gods Loue vpon sure ground, doth mightily quicken, keene, and spurre forward the ingenuous Christian to more holinesse, hatred of sinne, resolution in [Page 337] good causes, watchfulnesse ouer his heart, walking with God: Hauing these promises, saith he, let me cleanse my selfe 2. Cor. 7. 1. from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God: Hauing this hope, I will labour to purifie my selfe, euen as He is pure. To let the principall motiue 1. Ioh. 3. 3. passe, it is impossible but that the feeling consciousnesse that Gods free loue, through Christ, hath freed vs from eternity of torments; one houre wherein, is infinitely more stinging and terrible, then all the tortures that all mankind hath, doth, or shall endure, from the Creation, to the end of the world; and certainely interessed vs to eternity of ioyes, one houre wherein, doth incomparably surpasse all the delights of this wide world, were they collected into one lumpe of pleasure; I say, it cannot be, but that such an assurance should stirre vp the blessed soule to do or suffer any thing for Christs sake; rather to die then turne Papist, to doe worthily in E­phrata, and bee famous in Bethlehem. But now the other groundlesse confidence, being in truth but a fancie, must needes bee powerlesse, fruitlesse, vnactiue; and makes the deluded rather secure, carelesse, presumptuous, onely for­mall.

6. The blessed Spirit is woont to spring in our hearts, with heauenly refreshing, and his sweetest testimonie; espe­cially at such times as these: When wee retire and recollect our selues to conuerse with God in a more solemne and soli­tary manner; opening our consciences, breaking our hearts, and powring out our soules into his bosome: when wee are preparedly and fruitfully exercised in the ordinances: in our innocent patient sufferings, for good causes and conscience sake: when we feele that wee haue conquered or well curbed some corruption, by the power of Prayer; in the beleeuing contemplation and reuise of our change, and the infallible markes thereof: when we meditate effectually vpon the bot­tomlesse depth of Gods free loue vnto vs, with which hee hath loued vs from euerlasting to euerlasting: vpon dayes of humiliation, &c. But that other counterfeit flash keepes a deluded Pharise in a fooles Paradise continually; he is ordi­narily [Page 338] at all times alike peremptory in the point of assu­rance. You shall not take him any weeke in the yeere, any day in the weeke, any houre in the day, without a bold per­swasion, and protestation, if neede be, That he hopes to bee saued as well as the precisest. Hee is as confident this way, when he is cauilling against the purity of the Saints and pow­er of Godlinesse; as when he is the deepest in his Pharisaicall deuotions.

7. The presumption of the Pharise is ordinarily at the height, in his height of outward prosperity; and when Gods Candle shineth faireliest vpon his head with worldly bles­sings. But the perswasion of the Christian, is for the most part then strongest, when the world most frowneth vpon him for his forwardnesse; and in heate of persecution.

8. Those that are deluded with a groundlesse confidence, haue ordinarily beene so conceited of themselues, euer since they may remember, or had any thoughts of heauen; and that without consciousnesse of any conuersion, change, or supernaturall sauing worke vpon their soules at all. For though the deuill seales it with more security vpon their hearts, by his counterfeit Angelicall glory; yet hee findes matter enough in our corrupt nature, ministred originally for such a golden dreame, and imaginary castle in the aire. But the testimony of the Spirit, and that other true perswasion is supernaturall, and neuer felt before conuersion; nor euer to be found but in a regenerate soule. I doubt not, but many Christians to their singular comfort & further assurance, can tell their experiēce of both: Their bold peremptory ill groun­ded presumption in their vnregenerate time: and their now true, kindly, sweet perswasion, so much enuied and assaulted by Satan accompanying their conuersion.

9. Naturall presumption, guilded ouer with the deuils delusion, euer shrinkes in the wetting. Troubles of consci­ence, fiery tryals, heauy crosses, the face of the Prince of ter­rour, disastrous and dismall times, dissolue it into nothing. But the oher true testimony holds out like armour of proofe, against thickest haileshot of all aduersary power: Nay, it is [Page 339] woont to shine and shew it selfe with vnited vigor and more lightsomnesse within; in the greatest dampe of outward dis­comforts, and most confusions abroad.

10. The Christian can giue sound reasons for his resoluti­on, in the point of assurance; from his conuersion, holy con­uersation, loue of the brethren, vniuersal obedience, &c. those meanes I mentioned before proper to the Child of God. But put the Pharise to prooue in this case, and perhaps hee will not bee able to say so much as his formall deluded brother, Luk. 18. 11, 12. Sure I am, all that hee can produce for that purpose, being tryed by the Touchstone of Gods Truth, will prooue too light and inconsequent. Reuise the false mediums and insufficient grounds discouered before, and you shall perceiue, that none of them can possibly inferre a comforta­ble conclusion.

11. The Laodicean longs farre more for gold, then growth in grace; thinkes himselfe already rich enough in Re­ligion, and that he hath attained that very temper which eue­ry wise man should rest vpon, without any more medling; that if hee should stirre forward, he should be too precise; if he should grow any worse, he should be too prophane; and therefore concludes, I haue need of nothing. But the illighte­ned Christian, hauing truely tasted of the assurance of Gods loue; is infinitely greedy of growing in grace, of conque­ring corruptions, of neerer communion with his Christ, of doing his God all the most glorious sincere seruice hee can possibly, before hee goe downe into the pit, and be seene no more. His performances, by the grace of God, are many, his endeauours moe, but his desires endlesse, and euer Semper tibi dis­pliceas quod es, [...] vis peruenire ad id quod nondum es. Nam vbi tibi placuisti, ibi re­mansisti Si autem dixeris, Sufficit, & pe [...]isti. August. T [...]. 10. de verbis Apostoli. Serm. 15. vnsatis­fied with his degree of well-doing, his present pitch of grace and measure of obedience.

Thus hauing premised a discouery of spiritual self-deceit, whereby many so ouervalew themselues, in point of their spiritual estate, that they conceiue they are very right, where­as in truth and tryall, they are starke rotten at the root: Their case herein, is like that mans, who lying fast asleepe vpon the edge of a steepe Rocke, dreames merrily of Crownes, [Page 340] Kingdomes, and the very confluence of all earthly content­ments; conceiuing that hee wallowes himselfe in the ouer­flowings of all worldly felicities; but vpon the sudden star­ting for ioy, breakes his necke, and tumbles into the bot­tome of the Sea. They are lulled asleepe by the deluding charmes of the Deuill, vpon their beds of presumptuous se­curity, all their life long, dreaming of no danger at all, but euer confident their case is good enough to God-ward: but their consciences being awaked vpon their beds of death, or at farthest, at Gods Tribunall, they are suddenly swallowed vp of despaire, and drowned in euerlasting perdition. I come now to forewarne and forearme the true Christian, that with all watchfulnesse and constancie, hee would euer la­bour to preuent and defeate the secret assaults and insinua­tions of that white Deuill, as a worthy Diuine calls it, Spi­rituall pride. A guilded poyson, which Satan, that cunning Alchymist and hellish Spider, doth first extract out of the very sweetest and fairest flowers in Christs Garden; I meane, the most holy vertues and heauenly gifts emplanted in his Childrens hearts; and then thereby so enuenomes and blasts them, that they lose not onely their owne natiue splendour and gracefulnesse, but also their fruitfull communication to others, and comfortable acceptation with God. I say, when he sees a man extraordinarily enriched with spirituall graces, hee seekes might and maine to make him swell with priuy pride; and to puffe him vp with an ouerweening conceit of his owne worth; that so the Christian himselfe may want the comfort of them; his brethren, the fruit of them; and God, the glory of them. When the strong man can no longer keepe goodnesse out of the soule, but the holy Ghost with a mercifull violence breakes in vpon him and dwels there; his next endeauour is, to abuse euen Grace it selfe, as an vn­happy instrument, to weaken and wound it selfe: nay, so sub­till is he, and endlesse in his attempts, that if he cannot make a man proud of any thing else, hee will labour to make him Saepè homo de ipso vanae gloriae contemptu vaniùs gloriatur. August. Serm. l. 10. c. 38. proud that he is not proud, and to glory vainely, because hee is not vaineglorious. The originall and breeding of this canker [Page 341] in the sanctified soule, I haue discouered in my Discourse of true happinesse, page 25. and there made tender of some cor­rosiues and counterpoysons against it. To which at this time I adde these:

When thou beginnest with an ouerweening conceit to admire thy selfe immoderately & aboue that which is meet, cast thine eye,

1. Vpon the purity and piercing of Gods all-seeing Eye▪ ten thousand times brighter then the Sunne, and purer then purity it selfe; which sees sinne to be infinitely more sinfull and loathsome then thou canst possibly: whereby His holy Iustice is incensed with infinite indignation, and vnquench­able seueritie against it. Witnesse the turning into Deuils, ir­recouerable destruction, and euerlasting downefall of so ma­ny glorious creatures, the top and masterpiece, as it were, of all Gods handyworke, shining once so fairely in the highest heauen, and neerest vnto his Emperiall Throne: The curse which fell vpon Adam and all his posterity, for eating the forbidden fruit: The confusions which came vpon the first world by the flood: The burning of Sodom with fire and brimstone from heauen; The fearefull reiection of his owne ancient people: The horrours of a guilty enraged consci­ence, which is a hell vpon earth, and damnation aboue ground: The euerlasting fire which is prepared for repro­bate men and angels, &c. Neither doth this brightest Eye onely see all thy sinnes in their natiue foulenesse, but also in their truest number. Thou perhaps, for want of more spi­rituall eye-salue, beholdest them but as starres in a gloomie euening: but assure thy selfe He sees them, as moates in the Sunne, and as Starres in the clearest winters midnight. Me­thinkes, this mortifying meditation should rather make thee grow into further detestation of sinne, then admiration of thy selfe.

2. Vpon the incomprehensible perfections and absolute purenesse of Gods most holy nature: the splendour where­of doth dazle the clearest eyes of the brightest Seraphims; Isa. 6. 2. doth drowne, as it were, all Angelicall glory; as the Sunnes [Page 342] presence, the light of lesser starres; much more doth it vtterly darken the materiall beauty of all the lights in heauen. Were the Sunne which is made all of brightnesse, and the euer­springing fountaine of fresh shining beames, presented be­fore that vnapproachable Light which besets Gods sacred Throne; it would vanish away, as a darkesome moate and lumpe of vanity. Where then would a fraile sinfull man in a house of flesh appeare? Behold, saith Iob, hee put no trust in his seruants; and his Angels hee charged with folly: how much lesse on them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the Moth, chap. 4. 18, 19. Behold, he putteth no trust in his Saints; yea, the heauens are not cleare in his sight: how much more abominable and filthy is man, which drinketh iniquitie like water? chap. 15. 15, 16. Behold euen to the Moone, and it shineth not, yea, the starres are not pure in his sight: how much lesse man, that is a Worme: and the sonne of man which is a Worme? chap. 25. 5, 6. A glimpse as it were, of that highest glory, shining euerlastingly in that purest in­created Essence, God blessed for euer, did make righteous Iob to abhorre himselfe, and repent in dust and ashes: Holy Iob 42. 6. Isa. 6. 5. Isaiah to cry, Woe is mee, for I am vndone. And so if thou also turne thine eye from the vanity of selfe-admiration, to­ward the infinite Sunne of absolute and incomprehensible purity; and then reflect vpon thy selfe, as he that hath gazed too much vpon our visible Sunne, looking downe againe seeth nothing; thou shalt behold the nothingnesse of thine ouerweened worth, and nothing but darknesse and defor­mitie; and so shalt finde infinite more matter of humiliation and abhorring thy selfe in dust and ashes, then of selfe-esti­mation and conceitednesse.

3. Vpon the cleere Cristall of Gods pure Law, which can discouer vnto thee the least spot that euer stained so much as any one of thy thoughts; shines with that perfect light, that it would guide aright euery step which thou ma­kest in the way which is called Holy, and is of that latitude for prohibition of sinne, and leading to purity and exact pleasing of God: that though wee may see an end of all per­fection, Psal. 119. 96. [Page 343] yet it is exceeding broad. And therefore though such as hate to be reformed, especially, if their consciences be wa­king and working, are drawne to a particular and punctuall suruey of themselues and all their wayes in this pure Cri­stall, euen as a Beare to the stake, a Bankerout to his coun­ting booke, an Elephant to the vnmudded water, a foule face to the Looking-glasse: They are well enough content to heare the Commandements read, restraining their vnderstan­dings onely to the grosse acts, Thou shalt not kill, &c. and per­haps iustifying themselues Pharisaically thereabouts; but come to the holy strictnesse of Christs exposition, Whosoeuer looketh on a Woman to lust after her, hath committed adulterie with her already in his heart, &c. and it strikes full cold to their impure hearts, and causeth them to cry out against the men of God, Why doe you torment vs before our times? I say, though it bee thus with the vnregenerate, by reason of their guilty and gauled consciences; yet let it bee thy de­light, Psal. 1. 2. who art blessed with an euerlasting impregnable pro­tection, by the blood and merit of Iesus Christ, from the curse and rigour of the Law, to peruse thy selfe punctually by this heauenly Looking-glasse, for the discouerie of thy defects and aberrations▪ and to diue with searching and se­rious meditation into this adored depth of perfection and puritie, to see how farre thou comest short: and then thou shalt finde infinite more cause to presse hard towards the marke, then to looke vpon that which is behind, or proudly to prize any thing that is past. Onely I aduise, when thou setst thy selfe thus solemnely to rip vp thy conscience, and ransacke thy heart to the roote, to bring it downe and into the dust, for increase of humiliation and lowlinesse in thine owne eyes: as thou holdest out in the one hand the cleare Cristall of Gods pure Law, to discouer the crookednesse of thy vile naturall disposition, the villanies and skarlet abomi­nations of thine vnregenerate time, the daily spots & staines which light vpon thy soule, &c. hold out also in the other hand, or rather lay hold vpon Christ Iesus by the hand of faith, hanging, bleeding, and dying vpon the Crosse, for [Page 344] those very same sins; that thereby thou maist vtterly quench all Satans fiery darts, preuent drawing towards despaire; nay, preserue thy spirit in sweetest peace, and vnconquerable comfort against, if it be possible, the least distrustfull intrusion of any slauish terrour.

4. Vpon the holiest men that euer breathed, the life of grace vpon earth, and the most renowned in the Church thorow all generations, for all spirituall sufficiencies and ex­cellencies; and thou shalt find them euer most humble in their owne conceits, vilest in their own eyes, nothing in their owne account. Me thinks holy Pauls heauy complaint, O wretched Rom. 7. 24. man that I am, who shall deliuer me from the body of this death! Heauenly Dauids continuall cry, I am a worme and no man: Psal. 22. 6. & 38. 3. & 50. 3. There is no rest in my bones, because of my sinne. My sinne is euer before me, &c. Blessed Bradfords abasing himselfe, who was one of the worthiest Martyrs, and the Heauenliest minded man that euer breathed out his last in the flames, and ascen­ded to heauen in a fiery chariot, as himselfe spake at the stake: I am as dry as a stone, saith hee, as dumbe as a nayle; as farre Foxe pag. 1663. from praying, as he that neuer knew any taste of it. He sometime subscribed in this manner to those Letters which were full of spirituall life, diuinest streines, and demonstration of the Spirit: The most miserable hard-hearted vnthankefull sinner, Iohn Bradford. A very painted Hypocrite, I. B. &c. I say, Me thinkes, the humble deportment of these and all truely holy Ones should rather make thee sinke yet lower in thine owne conceit, then swell with the poyson of Pharisaicall selfe-con­ceitednesse.

5. Keepe in a readinesse, and in fresh remembrance such considerations and cooling cards, as it were, as these; when thy heart begins to swell vaine-gloriously: That thou had­dest thine hand in that fire-worke, which blew vp all man­kind; I meane, in Adams transgression, that brought forth such a bloody sea of sinne and sorrow into the World; such a world of miseries and mischiefes vpon all the sonnes and daughters of Adam; all tortures vpon earth, and torments in Hell thorow all eternity: That thou camest into this world, [Page 345] a sinke, a Sodom, a very hell of all filth and impuritie; of all corruption and crookednesse, euen a little Deuill for darke­nesse and damnation: That thou wofully lost and mis-spentst many yeeres, perhaps the best of thy time, strength of youth, flowre of thy age in Satans seruice, and vpon thy owne a­bominable lusts: That now vpon thy conuersion, the meere worke of Gods free grace, thou being honored with part in Christs Passion, with the presence of the blessed Spirit dwel­ling in thee, with the highest aduancement of being Gods Fauourite, the dearely beloued of his soule; yet the best Sab­bath Ier. 12. 7. that thou passest ouer, the holyest duty that thou per­formest, is distained and distempered with so many imper­fections, distractions, frailties, and failings: That while thou yet inhabitest a house of flesh, thou hast inherent in thy bowels, secret seeds, and inbred inclinations to all sinne, (Blesse the sanctifying Spirit for thy priuiledge and preser­uation) euen to Atheisme, selfe-murder, Sodomy, despairing of Gods mercy, familiarity with wicked spirits, sinne against the Holy Ghost, &c. That whereas thousands about thee goe on in their sinnes, and perish euerlastingly, thy selfe, it may bee, before thy change worse then most of them; yet now beeing sanctified, thou mayest bee assured, thy name was writ in Heauen, from all eternitie; and therefore from euerlasting thou layest in the bosome of Gods loue, and from the same euerlasting had the Lord Iesus, set apart to shead his blood in the fulnesse of time, for the saluation of thy soule; and haue patience but a little, and euerlasting re­freshing shall come from the presence of the Lord: thou shalt shine as the brightnesse of the firmament for euer and euer. And in all this who made thee to differ? Thou wast framed of the same mould, made, as it were, of the same cloth, onely the sheeres going betweene, with those that perish: It was onely Gods free grace, the good pleasure of his will. These and the like considerations layde toge­ther, should infinitely rather mooue thee with all hum­ble reuerence to adore the bottomlesse depth of Gods free loue vnto thee; then conceitedly to magnifie thy selfe a­boue [Page 346] thy brethren, or proudly insult ouer those that are without; to praise thy God with a neuer satisfied admiration of his vnconceiueable bounty, then to plague thy soule, and, as it were, empoyson thy graces with an humour of pride.

6. Thou must shortly bee strictly accountable at the iust Tribunall of God, for the vse and imployment of all the good things hee hath giuen vnto thee; of thy life and euery moment of it; of thy goods and euery farthing of them; of euery word thou euer spokest; of euery thought that euer sprung out of thy heart; of euery Sermon thou euer heardst; of euery Sabbath thou hast solemnized; of euery line thou hast writ; of euery glance of thine eye; of euery iourney thou hast made, &c. of thy wit, memory, learning; of thy strength, courage, credit; of thine honour, power, and high place▪ In a word, of euery benefit or any good thing in any kinde thou euer receiuedst from the bountifull and blessed hand of Al­mightie God. And the moe and more excellent and extra­ordinary endowments, and gracious indulgences haue beene vouchsafed thee from the euer-springing Fountaine of all good; the more exactly must thou bee answerable, and in proportion accountable for more. Wherefore, sith the gra­ces of saluation incomparably excell and outshine all other humane abilities; all excellencies of nature, art, policie, lear­ning, or what else can bee named admirable in the eyes of men; God lookes that wee should keepe those heauenly Iewels especially, orient, bright and shining; communicate them most frankely and abundantly to our brethren; and with all watchfulnesse and wisdome vpon all opportunities, imploy them to our Masters greatest and most glorious ad­uantage. Now there is nothing more hinders the fruitfull improouement of them then Pride: Nothing makes them more passable and profitable then Humility. A proud man puft vp with an opinion of his good parts, doth ordinarily, out of an itching ambitious humour, single out such seasons for discouerie of himselfe, and ostentation of his gifts; when hee may winne most applause from men, and shew him­selfe [Page 347] vaine-gloriously; and thereupon is more rare, dain­ty, and reserued in exercising his talent. But a downeright humble Christian is in this kinde vnreseruedly and indiffe­rently for all places, times, and persons; where, and when he may bring glory vnto God, good vnto others, comfort to his owne soule in discharging a good conscience. He dares not for his heart, either out of humour, or for feare he should make himselfe too cheape, as they say, or any other vaine respect, conceale any thing in his heart or braine, were it the highest straine of his heauenly skill, or any experimentall secret in the mysterie of Christ, from the meanest Christian, could hee wisely and seasonably thereby doe him any spi­rituall good. Let vs therefore infinitely abhorre, by filthy vaine-glory, to staine the glory, and blast the fruitfulnesse of our graces; but rather with all humilitie and watchfulnesse obserue and apprehend all the wayes, occasions and callings, whereby wee may glorifie God most with them, and im­prooue them best for our Lords aduantage; that so we may giue vp our account at the great and vniuersall Audite, with more fauour, and enter more comfortably into our Masters ioy.

7. Let the feare and foresight of the many fearefull ef­fects, and much ill that certainely followes, and is euer found where this white Diuell, spirituall pride, haunts, hunt it out of thy heart, and keepe a continuall narrow watch against all its slie insinuations. Besides that it plagues the soule that harbours it, with many spirituall miseries, distempers, disac­quaintance with God (for Hee is euer most familiar with those who are most humble) Pharisaicall swellings, in­flamations of furious zeale, and the like; it euer prooues al­so of pestilent consequence and preiudice to the common state of goodnesse, to the honour and acceptation of Chri­stianitie. 1. A truely proud professour, puffed vp with his gifts and supposed sufficiencies; which wickedly aimes more at vaineglory, then glorifying God; at his owne praise, then profiting others, is for the most part very irkesome, tedious and burdensome to the company of humble, wise, iu­dicious [Page 348] Christians. For ordinarily hee is ouertalkatiue, swift to speake, and too full of words; farre more forward to ouer-rule and domineere, in opposing, moderating, resol­uing, then seuen men that can render a reason. An itching hu­mour after applause, and of carrying away the credit, for abilitie to discourse, and eminencie aboue others, puts him on too often to powre out himselfe indiscreetly and im­pertinently in all companies, to presse and obtrude vpon others with much verball importunitie, and vnconquerable stifnesse, his master-like conceits, without due respect or sea­sonable obseruation of the humble abilities and sufficiencies of by-standers, & that many times when he hath neither cal­ling, fitnes, efficacy of matter, or power of the holy Ghost. And if a man doe not presently vpon the bare and first proposi­tion, accord and accommodate his iudgement to euery cir­cumstance of whatsoeuer he holds, and square exactly to his Oracles; hee begins to shake the head as though hee were a lost man, and is ready, ipso facto, to excommunicate him out of his conscience. I speake not thus, to stop the current of comfortable talk, edifying discourse, and fruitful conference, in any true-hearted Nathaneels. There is infinitely more need to stirre them vp, and quicken them to more forwardnesse and foorth-putting this way at Christian meetings: but one­ly to intimate the vaine-glorious, empty, opinionatiue tal­katiuenesse of such as are possessed with this white Diuell. 2. Such an One also is woont to be too austere, censorious, sowre, and imperious in his cariage towards those which are without; whereby he becommeth; both a stumbling blocke to them in their way to Christianity; and brings also an vn­necessary, scandalous, false aspersion vpon the wayes of God, and yoke of Christ, as though they were harsh, heauy, and vnpleasant; when as they are most sweet, easie and amiable. I know full well, there is not the wisest, holiest, humblest, dis­creetest Christian aliue, can so possibly beare and behaue himselfe; but prophanenesse will plague him with slande­rous imputations of any kinde. Iesus Christ our Master was not free this way; which of his seruants then can, dare, or [Page 349] will expect and desire exemption? Blessed bee God, that our good names are oyled, so that the inke will not sticke which is cast vpon them. There is scarce a religious Professor, espe­cially of resolution and spirit to bee found, but some men of the world will charge him with surlinesse and pride. Where­as many times, not only the imputation is misgrounded, mis­taken, misse-imputed, fastened vpon him for the most part, by reason of his 1. inconformity to the courses of the world, and corruptions of the times, 2. vnsociablenesse with pro­fane men, 3. resolution and vndauntednesse in good causes, 4. innocency and independency, which beget boldnesse and brauenesse of minde, &c. but also those fellowes themselues, who so slander him; because their consciences were neuer illightened with sight, sence, and acknowledgement of the foulenesse of sinne, their own vilenesse, the exactnesse of Gods Law, purity of his most holy Nature, seueritie and cer­tainty of his Iudgements; cannot possibly chuse but be pas­singly proud. Yet for all this, I would aduise all those who haue in earnest giuen their names to Christ; that they would walke warily, and so demeane themselues, that they giue no iust offence in this kinde. For when they haue tryed both wayes, they shall finde, that mercifulnesse and meekenesse to those which are without; humilitie and humanitie; affable, courteous, and louing deportment; and so becomming all Colos. 3. 12. 1. Pet. 3. 8. 1. Cor. 9. 22. things to all men in Pauls sence, and so farre as wee may with a good conscience, is the better way, subscribed vnto by the manifold experiences of wisest and worthiest Christians, to winne honour to our profession, to gaine moe vnto Gods side, and to preserue our selues in as much peace amidst a naughty and crooked generation, as holinesse will possibly permit. 3. God in his iust iudgement giues ouer such an The euer-good conceit, and selfe­weening opinion, man hath of him­selfe, is the Nurse­mother of the falsest opinions, both pub­like and particular. One sometimes to santasticall opinions, odde and absurd te­nents, swaruing brainelessely and senselessely from the holy harmony of confessions, and our blessed pure Orthodoxe Articles of Religion; the truth whereof, euery honest Man, if need required, ought to seale with his bloud: which when superficialnesse, and its ordinary consort, selfeconceitednesse, [Page 350] haue vnhappily brought forth, by the midwifery of a kind of spirituall wantonnesse; be they neuer so monstrous and mis­shapen, yet some giddy heads will hearken and hanker after them; so that many times many weake, vngrounded, vnsta­ble young beginners in Profession, are limed, and wofully entangled, as wee see too often in our chiefest Citie, whence ensues an incredible deale of preiudice, hurt and hindrance, euen to the common state of goodnesse; to the honour and acceptation of Christianitie. For thereupon is raised a cry in all conuenticles of good fellowship, and consistories of worldly wisdome: That these forward professours will all turne phantasticall, Familists, Anabaptists, Arrians, any thing. Which cry awakes the eye of State-iealousie; and so by an vnworthy consequent, drawes vpon those who are true of heart, euen Gods best seruants, and the Kings best sub­iects, discountenance, suspicions, if not molestations; vnneces­sarily, causelesly. For so might yee roote vp your Rose-trees, because a worme sometimes breeds in the sweetest bud. So might yee extinguish Monarchies from the face of the earth, because they sometimes degenerate into tyrannies. So might yee conceiue ill of Peter, and the rest of the Apostles, because Iudas prooued naught, &c. 2. Sometime hee suffers him to fall into some grosse sinne, in the face of the World, and be­fore the watchfull eye of scornefull enemies; the infamy and scandall whereof, being once on wing, flye abroad as swift as the Eagles of the Heauens, ouer a whole Countrey, ouer a Kingdome; the Deuils and their drunken trumpetters are speedy Dromedaries to carry such newes: and this concur­rent cry resounds from all places with much wicked triumph and insultation: You see now what these professors are; One so famous for his forwardnesse, is fallen into such a grosse sinne, and so notoriously; They are euen all alike, &c. Which by accident, and in the euent redounds too often, to the inex­piable disgrace of our holy profession, the strengthening of the stubborne, the staggering of the strong, the stunting of those which are comming on, the hindering of the weake, the hardning of the wicked, the chaining of the scorner, farre [Page 351] faster to his chaire of pestilence. Woe vnto him by whom such offence doth come; except by a remarkeable repentance and recouery, after blessed Dauids example, hee reestablish himselfe in the hearts of Gods people, and stop the mouthes of the aduersaries, who are equally guilty of impenitency, as of farre, perhaps, grosser impieties. Austin doth excel­lently expresse, and to the life, the wylinesse of the wicked, and humour of the world vpon such vnhappie occasions. There was, as it seemes, some such scandalous accident be­fell in his family. Whereupon hee writes an Epistle to the Ministers, Seniours, and whole Citie of Hippo; and heartily intreates them all, Epist. 137. Hor­tatur omnes, ne temerè iudicent, néue ob pauco­rum delicta, vel ipsi deficiant à pietate, vel de omnibus malè suspie entur, decla­rans nullam fuisse tam foelicem societatem, in qua non aliquod flagitium extite­rit. Argument. Quantumlibet vigilet disciplina domus meae, Ho­mo sum, & inter homines viuo▪ nec mihi arrogare audeo, vt domus mea melior sit quàm Ar [...]a Noë; vbi tamen inter octo homines reprobus vnus inuentus est: aut melior si [...], quàm domus Abrahae, vbi dictum est, Eijce Ancillam & filium eius: aut melior sit, quàm domus Isaac, cui de duobus geminis dictum est, Iacob dilexi, Esau autem odio habui: aut melior sit quàm domus ipsius Iacob, vbi lectum patris filius incestauit: aut melior sit quàm domus ipsius Dauid, euius filius cum sorore concubuit, cuius al [...]er filius contra patris tam sanctam mansuetudinem re­bellauit, &c. aut melior quàm cohabitatio ipsius Domini Christi, in quâ vndecim boni, perfidum & fu­rem Iudam tolerauêrunt: aut melior sit postremò, quàm coelum, vnde Angeli ceciderunt. Cùm de ali­quibus, qui sanctum nomen profitentur, aliquid criminis, vel falsitatis sonuerit, vel veri patuerit; instant▪ satagunt, ambiunt, vt de omnibus hoc credatur. that themselues would not therefore either faint in that Christian course, and holy profession; or fall foule with suspicions and censures vpon all, for the faults of a few: for there is no societie so happy, which is not stained with some villany. Although, saith he, discipline be exercised in my family with a watchfull eye, yet I am a man, and liue amongst men; and therefore cannot presume that mine house should bee better then the Arke of Noah; then the house of Abraham; then the house of Isaac; then the house of Iacob; then the house of Da­uid, &c. In all which, some were naught; nay, then the family of Iesus Christ, in which there was a traitour and a thiefe. Last­ly, then Heauen it selfe, from which the Angels fell. But that which I would principally haue you take notice of in that Epistle, and for which I specially mention it, is Austins em­phaticall, elegant, and effectuall expressing the eager, itching, ambitious humour of the wicked, to father and fasten the faults of some, vpon the whole generation of the iust. Instant, saith he, Satagunt, ambiunt; I cannot expresse their full sig­nificancy in English: but part of his meaning is; They euery way, and infinitely labour, that when some professors of ho­linesse haue foulely fallen indeed, or be only so slandered, the [Page 352] World would beleeue, That they are all such. Doe you not thinke in his time the World did thus insult and exclaime, or in the like manner vpon Lots fall: Here now you see The Poet brings in the Sodomites thus speaking vnto Lot: Base, busie stran­ger, comest thou hither thus, (Controler like) to prate; and preach to vs? No (Puritan) thou shalt not here doe so, &c. The Vocation, pag. 412. Puri­tan Lot, who could not indure the good fellowship of the Sodomites; he is now himselfe seized vpon by Incest, They are all such, I will awarrant you. In Dauids time: What, Da­uid? a man so precise, that he professeth, a lyer shall not tarry in his sight, Psa. 101. Hath he taken away another mans wife? You see now what they all are, &c. Proportionably in these times, (and it will be the humour of those that hate to be re­formed to the worlds end, so to calumniate) if any who haue giuen their names vnto Christ, be detected, nay, or suspected of any notorious scandalous crime, it is a sufficient warrant for the wicked to raise a generall cry, and to proclaime euery where; They are all alike. And good fellowes, as they call them, will thinke themselues wronged, if the World there­upon doe not conceiue the onely difference betweene them, and forward Professours to be; that these carry things more cunningly, and haue an art in concealing their miscarriages. We, say they, are plaine-dealing men, and appeare, as we are; we are flesh and bloud, and must haue our pleasures; and therefore refresh our selues at many merry and Iouiall mee­tings: we sweare sometimes, and drinke, and game; and to tell you true, doe a great deale worse; but without hypocri­sie: whereas these demure holy Ones beare themselues more reseruedly, weare a vizor in their visible conuersation, but assure your selues, sinne in secret as well as we. Iust as Austin saith in the forecited place; The wicked watch and obserue; and if they spie any of the betrer side to fall, they would pre­sently haue the World to thinke, That the rest are all such; ^a Omnes tales [...] credant, sed non omnes posse ma­nifestari. onely they are not euer discouered. Now the Lord rebuke thee, Satan, who so infatuatest the iudgements, and blindes the vn­derstandings of men, otherwise of good parts, and very worldly wise, whom thou wofully hoodwinkest and hard­nest to their endlesse ouerthrow. 1. That they should wicked­ly and absurdly condemne Non perijt fra­ternitas pia prop­ter eos, qui profi­tentur quod non sunt. August. in Psal. 13 [...]. 1. Pet. 2. 17. all for some, whereby they barre themselues euerlastingly from the loue of the Brotherhood. [Page 353] 2. That they should erect Tribunals in other mens conscien­ces (which is Gods Royall prerogatiue;) and so miscensure their hearts, to their own hardening. 3. That they should not be able to discerne betweene being haled and hurried, as it were, into some sinne, against the generall purpose of a mans heart, and practise of his life, by the violence of some temp­tation, passion, or impetuous sudden insnarement, which hee after heartily bewailes with much bitternesse of spirit, and exemplary repentance, willing, if God were so pleased, to re­deeme the scandall of his fall with the shedding of his blood; taking occasion thereupon to walke more warily, and to doe more nobly in the seruice of his God, all the dayes of his life: and a resolued delightfull wallowing in variety of lusts, plea­sures, and grosse sinnes, without any repentance or reforma­tion at all.

I conclude the whole point, and a good part of my mea­ning in the words of an excellent Writer, not much altered. I not onely hold it lawfull to reioyce in those good things, wherwith God hath blessed vs in any kind whatsoeuer, espe­cially the sauing gifts of the holy Ghost; but a note of much vnthankefulnesse, to entertaine them with a sullen and vnfee­ling disposition. Yet all humane affections and endowments, wherein due reuerence to God is wanting, are no better then obscure clouds, hindring the influence of that blessed Light, which clarifies the soule of man, and predisposeth it vnto the brightnesse of eternall felicitie. So that insolent ioy and ouerweening which a man in the pride of his vaine imagina­tion, conceiueth of his owne worth, doth aboue all other passions blast our minds, as it were, with lightning, and make vs reflect our thoughts vpon our owne seeming inherent goodnesse; forgetting the whilest Him, to whom we are in­debted for our very Being: and besides, it blowes vpon our gifts with such a malignant humour, that they also become vnfruitfull, and vnprofitable to others.

Thus much concerning the first extreme and errour in managing our spirituall estate, to wit, a proud ouerprizing of our owne graces with a conceited ouer-weening selfe-esti­mation. [Page 354] I come now to the second, which is, A deiected di­strustfull vndervaluing of Gods mercies, the promises of life and graces which we possesse.

And here I cannot hold, but must, euen with some indigna­tion, expostulate and contest with many of Gods hidden Ones, Psal. 83. 3. about their heauy, pensiue, and vncomfortable walking; for that they are so farre from entertaining and expressing that vnspeakable glorious ioy, which vpon their new birth, is their natiue portion and patrimonie; their iust and due inhe­ritance; as certainely theirs by an euerlasting proprietie and right (if they would but open their eyes to see it, and enlarge their hearts to graspe it) being a fruit of that holy Spirit which Galat. 5. 22. Rom. 14. 17. dwels in them; and a price of Christs Kingdome established in their soules, as their cloathes vpon their backes, their hearts in their bodies, and blood that runnes in their veines: I say, they are so farre from walking in the strength, and light of this ioy, that they wickedly, I dare say, if not wilfully, a­bandon and expose their spirits, freed for euer by the Lambs blood, from the hellish fangs of any slauish horrour, to the vnnecessarie racke of much fruitlesse, vnworthy, and slauish sadnesse. Whereby, besides their owne needlesse sinfull selfe­created torment:

1. They most vnworthily vndervalue, abridge, and dispa­rage the infinitenesse of Gods dearest and tender mercy; who is a thousand times more ready and forward to binde vp any broken heart, then it to bleed before him.

2. They vnnecessarily disable and indispose themselues for the duties, and comfortable discharge of both their Cal­lings.

3. They gratifie Satan, and satisfie his cruell humor; who if hee cannot haue a mans company in Hell hereafter; (for if he were sure of that, he would make him liue as ioyfully and Iouially, as hee could possibly) he labours might and maine, to hold him vpon the racke of slauish distrustfull terrours, all the dayes of his life.

4. They are thereby many times occasions of discourage­ment, and disheartning to those which are without, that they [Page 355] are more loth to enter into the wayes of life; preiudging them to be thorny and rough, darke and deepe, full of dumps and drooping, of heauinesse and horrour; whereas indeed and truth, they are all paued with mercy and loue, strowed with Violets and Roses, full of fresh springs of spiritual com­forts, and sweetly illightned euen in the darkest passages, with heauenly and healing beames of the Sunne of righte­ousnesse. For whether it bee fit to beleeue the Spirit of all truth and comfort; or the scornefull spirit of impure drun­kards, and Satans Reuellers; iudge you. This precise and [...]; Walke cir­cumspectly, or pre­cisely, Eph [...]. 5. 15. strict walking, say they, which is pressed vpon vs with such importunatenesse, and confidence, would not leade vs to mopishnesse and melancholy; would enchaine vs to that abridgement of our pleasure, restraint from company; from crowning our selues with Rose-buds, and former courses of good fellowship and mirth, of which our generous and Io­uiall spirits are most impatient, and vtterly vncapable. But what saith the blessed Spirit; Prou. 3. 17. Her wayes are wayes of plea­santnesse: and all her paths are peace. They giue them occasi­on to mis-conceiue, that the yoke of Christ is burdensome, and will gaule their necks: whereas in truth and tryall, it is Suscipite iugum Christis nolite ti­mere quòd iugum est: festinate quòd leue est. Non conterit colla, sed honestat. Quid dubitatis? Quid procrastinatis? Non alligat cer­uicem vinculis: sed mentem gratiâ copulat, &c. Ambr. de Heliâ & ieiunio, cap. 22. Nolite onus per­timescere, suauita­tis enim eximiae plenum. Chrysost. in cap. 11. Mat. Mutantur gaudia. non tolluntur. easie and light, and would prooue a chaine of heauenly Pearles to adorne their soules; that after they haue giuen their names to profession, they shall neuer haue merry day, but must necessarily bid adieu to all delight: whereas their ioyes should not be taken away, but onely changed, as one of the Ancients speakes; and that most happily, and with an vnua­luable aduantage. For the filth and froth of their sensuall bit­ter-sweet pleasures, fugitiue follies, & furious delights, which passe away in the act, as the taste of pleasant drinke dyeth in the draught, should bee turned into that true vnconquerable spirituall ioy, which the World cannot giue, nor man, nor deuill take away. Ecquandóne vidisti flammam stipulâ exortam; claro strepitu, largo fulgore, cito incremento; sed enim materiâ leui, caduco incendio, nullis reliquijs? Such is carnall mirth. Their crashes of loud laughter amid their pots and pastimes, which are but as the cracking of thornes vnder a pot, the Deuils Wakes and Musicke for Hell, should be conuerted into a sweet, constant, habituall contentment of minde. Nay more; whereas before in the very height and [Page 356] ruffe of their maddest meetings, most roaring outrages and reuellings, their hearts vpon remembrance of death, their se­cret impenitent guiltinesse, that strict account at Gods dread­full Tribunall, at which they may bee arraigned the next houre, &c. were full often twitcht Vides conuiui­um peccatoris: Interroga eius conscientiam, Nonne grauiùs omnibus foetet sepulchris? Intue­ris laetitiam eius: & salubritatem mira [...]is corporis; filiorum atque opum abundanti­am: introspice vlcera & vibices animae eius; cor­disque moestitudi­nem. Ambr. offic. lib. 1. cap. 12. and stung with many in­ward bitter gripings, and slauish foretastes of hellish terrour; yet vpon their change, and change of ioyes, euen in the high­est tide and torrent of their penitent Dulciores sunt lachrymae▪ orat [...]ti­um, quàm gaudia the atorum. Au­gust. in▪ Psal. 127. teares, and sorrow for sinne, (and they should be sad for nothing else) their spirits shall be refreshed and rauisht with a Paradise of sweetest peace, and heauenly glimpses of eternall light. In a word, if they would in earnest abandon the Deuils seruice, come out of Hell, giue their names vnto Christ in truth, and try; I dare assure them in the Word of life and truth, they would not exchange the saddest houre of all their life afterward, with the prime and flower of all their former sensuall pleasures; might they haue ten thousand Worlds to boot. Here then is no losse in the change. But in the meane time, much to blame are they, who being truly Gods, yet out of weakenesse, want of wisdome, wilfull listning vnto the father of lyes, will not giue way to the counsell of the Prophets, that they may pro­sper in spirituall hearts-ease, and so preuent such occasi­ons.

Let those that hate to bee reformed, hang downe their heads: let swaggering Belshazzars countenance bee chan­ged; let his thoughts trouble him; let the ioynts of his loynes bee loosed, and his knees smite one against another: let the hearts of all ambitious Nimrods, couetous Worldlings, swinish Drun­kards, filthy Whoremasters, cruell Vsurers, louers of plea­sures; or whosoeuer liue and lye in any beloued sin against an illightned conscience, tremble as the leaues of the Forrest Iob [...]5. 2 [...]. that are shaken with the wind: Let a sound of feare be euer in their eares, and sorrow seize vpon their hearts, as the pangs Ier. 4. 31. of a woman in trauaile; euen as the torture of her that bring­eth forth her first child: Let trouble and anguish, and the cup Iob 15 24. Isa. 51. 17. of trembling in the hand of the Lord make them afraid; and let them euery houre looke to meete their angry God, as a Hosea 13▪ 8. [Page 357] Beare bereaued of her Whelps, to rent the very cawle of their hearts, and to deuoure them like a Lion: Let sadnesse sit vpon their foreheads as its proper seate, and furies of consci­ence affright their spirits still with cryes of blood: Let no voyce of ioy or gladnesse bee heard in their habitati­ons, but the most griezly apparitions of damned hor­rour, dwell for euer in the eye of their guilty consci­ences. For without repentance, this is their lot, and this is their euerlasting portion. And most happy were they, if any thing would fright and fire them out of the armes of darkenesse and snares of the deuill; I say, let the aspiring Lu­cifers looke heauily, vpon foresight of their dreadfull down­fall; for though they exalt themselues as the Eagle, and Obad. 4. though they set their nests among the starres; yet thence will I bring them downe, saith the Lord. Though their excellencie Iob 20. 6, 7. mount vp to the heauens, and their head reach vnto the clouds, yet they shall perish for euer like their owne dung. Let all coue­tous worldlings cry out, for so the holy Ghost commands them; Goe to now, ye rich men, weepe and howle for your mise­ries Iam. 5. 1, 2. that shall come vpon you; your riches are corrupted, and your garments motheaten, your gold and siluer is cankered, and the rust of them shall bee a witnesse against you, and shall eate your flesh as it were fire: ye haue heaped treasure together for the last dayes. Let all impure goodfellow-drunkards hold downe their heads, and howle for the horrible Woe which dogs them at heeles: Woe to the Crowne of Pride, to the Drunkards of Isa. 5. 11, 12. & 28. 1, 2. 1. Cor. 6. 10. Ephraim. Behold, the Lord hath a mighty and strong One, which as a tempest of haile, and a destroying storme; as a flood of mighty waters ouerflowing, shall cast downe to the earth with the hand, the Crowne of Pride: the Drunkards of Ephraim shall be troden downe vnder feete. Let the very heartstrings of all lasciuious wantons tremble at the terrour of that cutting commination, Heb. 13. 4. Whoremongers and Adulterers God will iudge. Let that stinging But, Eccles. 11. 9. strike cold to the hearts of all sensuall Gallants and sonnes of pleasure: Reioyce, O young man, in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walke in the wayes of thine heart, [Page 358] and in the sight of thine eyes: But, know thou that for all these things God will bring thee into iudgement. Nay, let the heart of euery man, whosoeuer he be, of what cloth soeuer his coat be made, that goes on in the willing allowed practise of any one knowne sinne, fall asunder in his brest like drops of water, for the day of horrour that is at hand, and the sword of venge­ance which hangs ouer his head. For certainly, at length the Psal. 68. 21. Lord will wound the hairy scalpe of euery one that goeth on still in his trespasses. In a word, wayling and wringing of hands, woe and alas, is the merriest song that any wicked man vpon earth can sing vpon good ground, while hee yet abides in his vnregenerate state. Who doth not see and acknow­ledge it; except he wilfully shut his eyes, or be grosly hood­winkt Isa. 51. 17. by the Deuill or a ranke Atheist? For there is a cup, which is called, a cup of Gods fury, and a cup of trembling, in the hand of the Lord; whose little finger is able to beate the greatest mountaine to powder, and rent the hardest Rocke in pieces: and the wine is red; which intimates vnto vs the sharpenesse and fiercenesse of Gods fiery indignation: it is full of mixture; brimfull of stinging ingredients: and he pow­reth out of the same; to stirre vp and quicken, as it were, the bitternesse and very bottome: and all the wicked of the earth shall, will they, nill they, wring out the dregs thereof and drinke them, Psal. 75. 8.

But now on the other side, Let all those of the Brother­hood, 1. Pet. 2. 17. I vse the phrase of the holy Ghost; all those who haue giuen their names to Christ in truth, and are true of heart in his holy seruice, vpon whose heads euerlasting light doth rest, lift vp their heads. Let the amiable aspect of sweetnesse and peace euer dwell vpon their foreheads: Let heauenly beames of spirituall lightsomnesse and mirth shine fresh in their faces: Let neuer vncomfortable dampe of any slauish sadnesse or touch of hellish terrour, vexe their blessed hearts: Let them neuer more be afraid of any euill tydings, or of destruction when it commeth. In a word; Let them be infi­nitely and for euer merry, and sweetly glad at the very heart roote. And good cause why. It is the charge and command [Page 359] of the Spirit of all truth and comfort, Bee glad in the Lord, and reioyce ye righteous, and shout for ioy, all yee that are vpright in heart, Psal. 32. 11.

Oh therefore that the Lord would bee pleased so to per­fume and sweeten the ensuing passages, with the refreshing glimpses of his glorious face, and deare infusions of Diuine Ioy; that I might bee vouchsafed that honour of being his humble Instrument, to raise vp, and quicken the drooping spirits of all that are true of heart; of all that beare a sincere inuincible affection to the Gospel of Iesus Christ, and power of Godlinesse; that they would be euerlastingly merry; that they would arise and shake themselues from the dust, and put on their beautifull garments; that they would for euer, with a resolution neuer to bee shaken with all the powers of hell, banish and barre out of their happy soules, all their vnneces­sary scruples, distrusts, deiections, sad thoughts, and heaui­nesse of heart; that they would out of sensiblenesse of their present vnutterable felicity, and strength of their truly He­roicall spirits, beare and behaue themselues as heires of hea­uen indeed; and as the Fauourites of the King of Kings! So should they infinitely more honour the sweetnesse of Gods mercifull disposition; the dearenesse of his loue; the tender­nesse of his compassionate bowels; the bottomlesse mysterie of his free grace; the preciousnesse and truth of his promises; the vnualuablenesse of his Sonnes Blood; the pleasantnesse of the wayes of grace; and the glorious worke of the holy Ghost vpon their owne blessed soules.

Let them euer keepe fresh and strong in their mindes for this purpose, such causefull considerations as these.

1. True ioy, the most noble, sweet and amiable affection, that euer warmed the heart of man, is by warrantable pro­prietie and rightfull interest, onely peculiar and proper to honest, humble, and holy hearts. Such gracious and golden Cabinets are onely fit for this heauenly Iewell. The beauty and deliciousnesse of it, are confined onely to the commu­nion of Saints, the sealed Fountaine, the Spouse of Christ. The Brotherhood alone is blessed with its refreshments and 1. Pet. 2. 17. [Page 360] rauishing influence. It neuer did, or euer will shine or sparkle out the least glimpse vpon the world, or to any earthly heart. The most ambitious eager hunters after pleasures, the worlds greatest Fauourites and dearest minions, haue onely but in­grost and graspt a Bedlam Si dicam iucun­di [...]a; incipit ho­mini occurr [...]re talis iucunditas, qualem solet ha­bere in poculis, in prandijs, in auari­tiâ, in honoribus seculi. Extolluntur enim homines, & laetitiâ quadam insaniunt: sed non est gaudere im­pijs, dicit Domi­nus. Est enim iu­cunditas quaedam, quam nec oculus vidit, nec auris audiuit, nec in cor hominis asce [...]dit August. counterseit of it: I said of laugh­ter, saith, Salemon, It is mad. For the truth is, no wicked or vnregenerate man hath any true cause or good ground at all to reioyce, laugh, or bee merry. I will make it plaine in a word, euen to the scorner. Suppose a great man conuicted and condemned for Treason, going towards the place of execution a mile off: and let there a Table all along be fur­nished with variety of dainties; let him tread vpon Violets and Roles, cloth of Arras, cloth of Gold, or what you will, all the way; let him bee attended on both sides with most exquisite musicke and honourable entertainments: Doe you thinke all this would make him laugh heartily, carrying this in his heart, that he must loose his head at the miles end? I [...]row not. As farre lesse true cause hast thou to laugh, who­soeuer thou art, that walkest on impenitently in any wicked course, or liest delightfully in any beloued sinne; as a tempo­rall death is lesse then endlesse torments. For he is but going to loose his head; but thou▪ as an already condemned man also, art posting towards hell. Hee that beleeueth not, saith Iohn, is condemned already, Ioh. 3. 18. If we peruse punctu­ally the happiest estate of the most glorious worldling, & all his wayes; we shall finde no matter at all for true ioy▪ either to breed in, or feed vpon. Let v [...] walke into his fooles Para­dise, and suruey all the f [...]ding [...]owres of his imaginary feli­cities. It may be we shall finde wealth, power, pleasures, honours, pompe, and magnificence of state; perhaps an Im­periall Crowne, the top of all earthly happinesse. And what of all these▪ Alas! Gold and Pearle, a [...] one sayes, are but shi­ning dust, or excrements of the earth: Power, is but a flash of lightning, [...]hat feares or strikes another, and foorth with it selfe is suddenly extinct: Pleasure, is but a baite, and yet pas­seth away in the act, as the taste of a pleasant drinke dieth in the draught: Honour, is but a breath, and yet binds a man [Page 361] in guilded fetters, and blasts his spirit with farre more care and feare, then when hee was most meane: Euen as highest boughs are most shaken by the windes, and the points of steeples beaten most with stormes and lightning. All world­ly splendor and pompe, is but a Non debet pro magne h [...]beri honor human [...] quis nullius est ponderis fumus. Aug de ciu [...]t. Dei. lib. 5 cap. 17. pag. 313. smoake, which vanisheth as it riseth, and drawes teares from the eyes. Euen a Reg [...]ll Diademe, in the sence and censure of an Heathenish King, is attended with such a weighty irkesome, and painfull charge▪ that, saith he, He who foreknew the weight of a Scepter, should he finde it lying vpon the ground, he would not deigne to take i [...] vp. And what is himselfe, the owner and Lord of all these? A little walking earth, a coloured piece of clay, a warme piece of dirt, a very bag of choler, fleame, and other filth; to day a man, to morrow none: his breath is in his nostrils; stop but his nose, and he is dead. And what is his abode amongst these painted vanities and things of nought? For sudden passage and change, it is like a Shepheards tent, a Weauers shuttle, or a water bubble; like a hying Poast, or a flying cloud; like a ship vnder saile, or an Eagle on her wings; like a fading flower, or a falling leafe; like foame that is scattered, or dust that is driuen with the winde; like a vapour, a thought, a smoake, a winde that passeth and commeth not againe; like a flying shadow, yea, the very dreame of a shadow, as one sayes, and that a morning dreame, which is euen as soone ended as begun. But let vs looke into his inside, and the state of his soule, and see if wee can there finde any more peace, comfort, or constancie. No, there you shall behold a liuely resemblance of the very restlesse tumultuations of the raging sea; the neuer-dying Worme breeding and growing big in the froth of his filthy lusts, and rottennesse of his rebellious heart: In a word, his poore soule bleeding to eternall death. Let vs come vnto his death; from the ineuitable stroake whereof, all the Gold and Pearle of East and West can no more redeeme him, then can an handfull of dust; and there he shall find despaire and horrour, like two euening Wolues, enraged with hellish hunger; ready to teare his soule in pie­ces, when there is none to help. And what followes? He must [Page 362] lay down his cold carkasse among the stones of the pit, at the rootes of the rocks: his name, by reason of his former pride▪ luxury, oppression, opposition to goodnesse, shall rot as fast, and stinke as bad aboue ground, as his body in the graue. And lastly, the onely forethought whereof should make him tremble all the dayes of his life; his immortall soule sinkes irrecouerably by the weight of sinne, into the bottome of the burning Lake; where there are torments without end, and past imagination; exceeding not onely all patience, but all resistance; where there is no strength to fustaine, nor a­bilitie to beate; that which there, whilest God is God, for euer must be borne. And when they haue beene endured Si post tot millia annorum, quot capillos habue. runt omnes, qui­cunque fuc [...]unt, & erunt▪ [...]oenas suas [...] ­rent, multò leuiùs eas [...]: sed quia spem non habent, nec habe­bunt, desperati­one deficient, & ad tormenta non sufficient. Aug. De spiritu & anim [...] cap. [...]6. millions of yeeres; yet are no neerer end [...], then when they began; nor the soule neerer out, then when it came in. Tell me then, I pray you, in all this, is there any roome for reioy­cing? Is there any matter for true mirth? No more then taste in the white of an egge, then strength in a broken staffe of reede, then sweetnesse in the apples of Sodom. Why then, it is a shame for the weakest Christian that breathes but the spirituall life, euen of holy desires [...] not to be infinitely more merry then the most glorious and magnificent worldling vpon earth. Shall a gracelesse wretch, going towards hell, to whom God himselfe hath proclaimed, There is no peace, no ioy, [...]. Esa. 57. 21. Malihomines non gaudere, sed g [...]sti­re dicsitur pro­priè. Non est gaudere impijs, dicit Dominus Aug. de Ser. dom. in Mont. lib. 2. cap. 18. as the Sep [...]uagints tender it; who is a meere. Thiefe, Robber and vsurper, in respect of all the ioyes vpon which he intrudes; and which way soeuer hee casts his eyes, if hee weare not false spectacles, or bee blindfolded by the Diuell, can see nothing but the vgly face of horrour, and true cause of trembling. If hee looke backward vpon the time past; hee may see all the abominable lusts of his youth, all the sinnes of his former life, registred with an iron pen in the booke of his conscience; and lurking there like so many sleeping lions; who vpō the very first touch of Gods visiting hand, will awake, arise, and rent impieces. If he looke vp­on his present state, thorow the cleare Cristall of Gods righteous Law: He may see Diuine vengeance dogging him hard at the heeles; ready to strike him downe into hell, vpon [Page 363] the next riot and rebellion against [...] patient Lord, That most horrible fiery tempestuous [...], Psalm. 11. 6. ready to fall vpon his head, euen when he is warmest in his wealth, and in the hottest gleame of his worldly prosperity: sudden destruction ready to seaze vpon him vnauoydably, as trauell 1. Thes. 5. 3. vpon a woman with childe, when hee is singing the securest Requiem to his soule of safety and peace. If hee looke for­ward to future time, hee sees death, the graue, Gods strict Tribunall, the last Iudgement, and endlesse miseries of the o­ther world: the sting, poyson, and terrors of which, he shall neuer be able, either to auoide or abide. I say, Shall such a fellow fleere in the face? And shall not a true hearted Na­thanael, to whom Iesus Christ hath bequeathed a legacy of Ioh. 14. 27. peace; whom the Spirit of God bids reioyce euermore; and who, which way soeuer he lookes, if he open his eye of faith, shall see nothing but matter of sweetest contemplation; in­finite cause of truest ioy, and spirituall rauishment: If he looke backward vpon the time, whilest he yet lay vnder the [...]yranny of the Diuell, and dominion of the first death; hee shall see the Catalogue of all his former sinnes, should it be as blacke as hell, as soule as Sodom, as red as scarlet, faire­ly, and for euer washed away in that fountaine opened for sinne Zech. 13. 1. and for vncleannesse, euen the precious blood of that imma­culate Lambe Iesus Christ, the Holy and the righteous: If hee looke vpon his present state, he shall finde himselfe pre­serued as a Iewell most safe in the precious Cabinet of Gods dearest prouidence; enuironed with a glorious guard of mighty Angels; kept by the power of God through faith vnto saluation, ready to be reuealed in the last time: If hee looke forward, hee shall see death indeed; but the st [...]g taken out of it by the death of Qui pro nobis mortem semel vicit, semper vincit in nobis Cyp. ad Martyres. Christ; the graue perfumed to his hand, by his Sauiours blessed Buriall; wherein hee may lye downe as in a bed of Downe, fenced with the omnipotent arme of God, for the glory of the Resurrection; the Throne of grace in Heauen, standing vpon pillars of mercy and loue; where Iesus Christ sits as Iudge, who shed his hearts bloud for him; and is his Qui Iudex tuus f [...]turus est, ipse is hodie Aduocatus [...]. Aug. in Psal 51. Aduocate, while he yet abides in this vale [Page 364] of teares; the bosome of Abraham, the armes of God Al­mighty wide open, and stretched out to receiue him at the end of his Pilgrimage into his Masters ioy: I say, shall such a happy soule not haue an Heauen in his heart, but be heauy­hearted? Shall a vassall of the Diuell laugh, and an h [...]ire of Heauen looke heauy? Monstrous absurditie▪

2. Euery Christian, after his new creation, hath euer incom­parably more matter of mirth thē mourning; infinitely grea­ter cause to bee rauished with spirituall ioy, then to bee de­iected by griefe. Though this may seeme a paradox to the clearest eye, and best apprehension of worldly wisedome▪ yet in truth it is a true principle in the mysterie of Christ. I doe thus manifest it, and make it good to the saddest mour­ner in Sion; if hee doe not giue more care to the lying mali­cious dictates of the Diuell, and distrusts of his owne heart, then to the well-grounded counsell of the Prophets, and im­pregnable truth of Gods blessed Word. In the right estimate and valuation, all the afflictions and sufferings of this life▪ whether of soule, bodie, outward state, or any way, are but dust in the ballance, in respect of that exceeding excessiue eternall weight of glory, purchased and prepared for him by the bloud of his dearest Lord. In the [...]. 2. Cor. 4. 17. originall it is, as a worthy Diuine sayes well, a superlatiue transcendent phrase of speech, which farre passeth the height of all humane Ora­tory, and all the R [...]toricke of the most eloquent Heathens; because they neuer treated vpon such a Theame; they were not inspired with such a spirit. Whereupon saith the Apo­stle in another place, Ireckon, that the sufferings of this present Rom. 8. 18. time, are not worthy to be compared to the glory which shall bee reuealed in vs. Whence it followeth, that a very fore-imagi­nation of that most vnconceiueable happinesse to bee had hereafter; to wit, the shining splendour and sun-like glory of our bodies; the vnspeakeable perfections and excellencies of our soules; the admirable beauty of the place; the glori­ous comfort of our heauenly company; the beatificall fruiti­on of the most blessed Trinity, &c. and that which crownes our blisse with impossibility of further addition, endlesnesse [Page 365] of all these: I say, a serious preconceit hereof, illightened and strengthened by saith, is able to hold vp the Christians heart with infinite strength, and to refresh it with a secret vnut­terable gladnesse, euen amidst varietie and extremi [...]ie of all worldly troubles; and doth minister as farre more matter of reioycing, then these of mourning, as that forementioned ex­ceeding 2. Cor. 4. 17. excessiue euerlasting weight of glory, is to bee preferred before a little momentany light affliction. Hence it is, that the holy Martyrs of Iesus were so merry, and sweetly conten­ted in the middest of all their outward miseries, pressures, persecutions, and Martyrdome it selfe. I was in prison, saith Laurence [...] one of them, till I goe into prison. I feele no more paine, saith Ba [...]nam. another, in the fire, then if I were in a bed of Downe; it is as sweet to me as a bed of Roses. I beleeue, saith a Adolphus Clare bacc [...]s. third, there is not a [...] heart in the world at this instant then mine it. To Faninus. One obiecting to a fourth, Christs ag [...]ny and sadnesse to his che [...]refulnesse: Yea, saith he, Christ was sad that I might be merry. He had my sinnes, and I haue his merit and righteous­nesse. But specially let vs looke vpon Paul, a blessed and pre­cious patterne for vs to imitate in this point. He was trou­bled on euery side; Without were fightings, within were feares▪ He was in stripes aboue measure: in prisons more frequent: in deaths [...]t: Of the Iewes fiue times receiued he forty stripes saue one: Thrice was hee beaten with rods: Once was hee stoned: 2. Cor. 11. 23, &c. Thrice hee suffered Shipwracke: A night and a day was hee in the deepe: In iourneying often, in perils of water, in p [...]ils of robbers, in perill by his owne countrym [...]n, in perils by the heathen, in perils in the Citie, in perils in the Wilderness [...], in perils in the Sea, in perils amongst false brethren: In wearinesse and paine­fulnesse, in watchings often: in hunger and thirst, in fastings of­ten: in cold and nakednesse. He was called a pestilent fellow. He Acts 24. 5. 1. Cor. 4. 13. 2. Cor. 12. 10. was accounted as th [...] filth of th [...] world▪ and off scouring of all things: And yet for all this, he professeth of himselfe, that hee O [...]nia illa, quae commemotauit [...] & [...] & abundan [...] [...]; sed profect [...] ade [...] ei Spiritus Sanctus, qui in exterioris hominis cor [...]ptione inte [...]iorem renouare [...] ▪ de di [...] in [...]em; & [...] requie spirituall, in af­fluenti [...] deliciarum Dei, in spe [...] beatitudi [...]is, omnia praesent [...]a de [...], aspera & grauia omnia [...]. tooke pleasure i [...] infirmities, in reproches, in necessities, in per­secutions, [Page 366] in distresses for Christs sake. Nay which is more, and more punctuall for my purpose, hee saith in another place, That he was filled with comfort, and exceeding ioyfull in 2 Cor 7. 4▪ [...]. Abundo gaudio supra quam dici possit. I doe ouer abound exceedingly in ioy. all his tribulation. Now euery sincere-hearted Professor is bound to ouer-abound exceedingly in this ioy, as well as Paul. Not so, saith the weake Christian; for Paul had a stronger faith then I▪ and more grace. It is true, but yet thy faith is as true as his. And it is not so much the muchnesse, as the truth of faith, which giues right and interest to a Crowne of life, comfort in all afflictions, and euerlasting lightsome­nesse. Therefore well said a worthy witnesse to the truth, Paul and Peter were more honorable members of Christ then I, but I am a member: They had more store of grace then I; but I Francisc [...] Uarlute. haue my measure; and therefore sure of glory. It is strange then, that any true-hearted Nathanael hauing such good ground of reioycing; sinning in that he doth not reioyce; and ioy being so sweet and welcome a guest to the heart of man; should weare out a few and wretched dayes in vn­necessarie heauinesse, and sinfull sadnesse; whereby he high­ly dishonours Gods free loue; hinders others from the wayes of life; hurts full sore his owne soule, and onely gra­tifies Satan.

3. It is a constant marke of euery regenerate man, to make conscience of all Gods Commandements, Psal. 119. 6, Now the holy Ghost doth not onely in many seuerall places giue vs charge to reioyce, but is very earnest vpon vs in this poynt: Nay, doth so often double and treble with extra­ordinary emphasis and elegant gradation, his entreatie and importunitie in the same place. Let the Saints, saith he, be ioy­full with glory, Psal. 149. 5. Let all those that seeke thee, reioyce and be glad in thee, Psal. 40. 16. Reioyce in the Lord, O ye righ­teous, Psalm. 33. 1. Reioyce euermore, 1. Thes. 5. 16▪ Reioyce in the Lord alway: and againe I say, Reioyce, Phil. 4. 4. Let all those that put their trust in thee, reioyce: let them euer shout for ioy, Psalm. 5. 11. Let the righteous be glad: let them reioyce be­fore God▪ yea, let them exceedingly reioyce, Psalm. 68. 3. Bee glad in the Lord, and reioyce, yee righteous, and shout for ioy▪ all [Page 367] yee that are vpright in heart, Psal. 32. 11. It is not an arbitra­rie or indifferent thing, as some may suppose, to reioyce, or to be sad. But a comfortable commandement is sweetly enfor­ced vpon vs, by the fountaine of all comfort, to reioyce; and we breake a commandement, if we reioyce not. And therefore we are bound in conscience to shake our selues from the dust, to plucke vp our spirits, to expostulate and bee angry with our hearts, if they grow heauy as Dauid did: Why art thou cast downe, O my soule, and why art thou disquieted within mee? For wee must answer as well for not reioycing, as for not praying: for breaking this commandement, Reioyce euermore; as that other, Thou shalt not kill: (I know full well there are difference and degrees in sinne.)

But here a weake Professor being pressed to the intertain­ment and excellency of this ioy, may be troubled and temp­ted vpon the suruey of the definition and nature of it. For this spirituall Christian ioy, is a delicious motion of the minde, stirred vp by the holy Ghost, from the presence and possession of Christ Iesus our Soueraigne God, dwelling in the soule by faith; whereby the heart is extraordinarily ra­uished and refreshed with a sweet, holy, vnspeakeable de­light. Now, saith he, if it be so; I must tell you, I find and feele no such sensible grasping of Iesus Christ, in the armes of my faith, or assured possession of him, that I dare admit of this ioy, or meddle with it.

But know, that in the time of thy spirituall infancy, temp­tations, desertions, and other dampes and deiections of soule especially; let thy feeling or acknowledgement be what it will; thou dost most certainely enioy the Lord Iesus, euen Matth. 5. 5▪ by a sincere hunger and thirst after him and his righteous­nesse, and by thine vpright hearts adhering and cleauing vn­to him, as thy onely and chiefest ioy: and by consequent art vpon good ground, and by true right interessed to all that ioy, which the blessed Spirit doth so importunately presse vpon thee inso many places. Here refresh thy memory with the reuise of my former distinction of assurance of euidence, and adherence.

[Page 368]4. What canst thou thinke vpon, or what can possibly befall thee; out of which thou being turned vnto God, and true of heart, maiest not collect matter of comfort, and by the mighty helpe of faith extract some ioyfull meditation? 1. If thou suruay thy graces, with which the free mercy of God hath glorified thy soule, thou shalt see in them a sacred hea­uenly sun-shine, which is able to illighten the darkest mid­night of all thine outward miseries; to disperse & dissolue the blackest and most tempestuous clouds of temporall troubles. Thou shalt feele in thē such an inexplicable excessiue sweet­nesse, which were the world aboue thee a Sea of bitternesse and gall, might turne it all into sugar. Thou shalt find in them such an impregnable mortall vigour, that will most certain­ly vphold thy spirit vnconquerably, at thy dying houre, and before that last dreadfull barre; when all impenitent wretches shall roare like wilde Bulls in a net full of the ter­rours of God, and cry vpon the Hills and rocks to hide them from his vnquenchable wrath; which they shall neuer bee able either to auoide or abide. Hence springs that abun­dant and vnexhausted matter of ioy, that the ioy of Haruest Psal. 126. 1, 2. of diuiding great spoiles, and that which is of such rauishing temper, that wee thinke wee are but in a dreame, is but a toy and trifle, a type and shadow to it; and which euer pre­dominates and incomparably transcends all matter of mourning. 2. If thou looke out vpon thine outward state; vpon thy wife, children, friends, health, goods, good name, Orchards, Gardens, possessions, honours, or whatsoeuer thou hast attained, or dost enioy with good conscience and Deut. 26. 11. & 16. 15. Mat. 6. 33. sanctifiedly; thou art bound to reioyce in them, as tempo­rall tokens of Gods eternall loue; notable encouragements to doe more nobly in his glorious seruice and comfortable additions to thine hope of heauen; but so, and in such order, that as thy cloathes first receiue heate from thy body, be­fore they can comfortably warme it: so some inward ioy of reconcilement to the Creator, must first warme thine heart, before thou canst take any kindly comfort from the crea­tures. 3. Concerning crosses, afflictions, troubles, persecu­tions; [Page 369] which are wont to present themselues to the appre­hension of carnall men with much horror; euen in the very bitternesse and extremitie of them, if thou cast the illightned eye of thy soule vpon such places and promises as these: 1. Cor. 10. 13. Heb. 13. 5. Rom. 8. 28. Heb. 12. 6. 2. Cor. 4. 17. Esay 63. 9. and the 43. 2. and then reflect vpon thy afflicted selfe, thou mayest, by the marueilous worke of faith, draw a great deale of ioy from them. A patient submission vnto▪ and fruitfull exercise vnder Gods visiting hand, is an vnfalli­ble demonstration that thou art a sonne, and not a bastard. Is there then not more sweetnesse in those Duos filios ha­bet homo, alterū castigat, alterum dimittit. Facit vnus malè, & non corripitur: alter mox vt se moue­rit, colaphis caedi­tur, flagellatur. Vnde ille dimitti­tur; & ille caedi­tur, nisi huic caeso haereditas serua­tu [...]; ille autem dimissus exhaere­datus est? videt cum non habere spem, & dimittit cum vt faciat quod vult. Au­gust. in Psal. 91. afflictions, which are euident markes thou art in the right way to Heauen; then in worldly pleasures, which clearely remonstrate to thy con­science, that thou art posting towards Hell? Hence it was, that the Apostles reioyced, being Si verbera, & vincula▪ quae om­nium videntur tristissima, gaudiū pariun [...]; quid nos aliorum malorum moestos efficere poterit? Chrysost. in epist. ad Philip. Hom. 14. Religionis nostrae Apostoli ibant gaudentes à con­spectu Concilij: quoniam digni habiti sunt pro nomine Iesu con­tumeliam pati. Nullus ergo locus moeroris esse de­bet, vbi tanta lae­titia succedit. August. de conflict. vitior. & virt. c. 12. Tametsi flagella non gaudij sint occasiones, sed tristitiae & moeroris: nihilominùs flagella propter Deum, & causa propter quam flagellebantur, gaudium [...]is pa [...]iebant. Chrysost. Hom. 23. in Gen. beaten, that they were coun­ted worthy to suffer shame for the Name of Iesus: that Paul and Sylas sung in prison at midnight: that Ignatius cryed; Let Fire, Rackes, Pullies, yea, all the torments of Hell come on mee, so I may winne Christ. 4. Nay, euen contumelies and contempt; reproaches and scorne from the World for thy profession, which naturally much nettles a noble spirit, doe crowne thy head, and should fill thy heart with abundance of glory, blessednesse and ioy. If ye be reproched for the Name of Christ, happy are yee, saith Peter: for the Spirit of Glory and of God resteth vpon you, 1. Pet. 4. 14. Blessed are yee, saith Christ himselfe, when men shall reuile you, and persecute you, and shall say all manner of euill against you falsely for my sake; reioyce, and be exceeding glad, Math. 5. 11. 12. Scurrilities and scoffes, all spitefull speeches, odious nick-names, lying impu­tations cast vpon thee in this kind, by tongues which cut like Psal. 52. 2. a sharpe rasor, are in their due estimate, and true account, as so many honorable badges (Let no cowardly Christian then decline them with wounding of his conscience) of thy Chri­stian magnanimitie, and resolute standing on the Lords side; and at the Throne of Christ will be certainely reputed as cha­racters [Page 370] of speciall honour, and remembrancers of thy worthy seruice, whereby thou shalt appeare more acceptable and amiable in the eyes of Almightie God, and all that glorious triumphant Church aboue. 5. If thou rightly temper, and well weigh euen thy sorest sorrow, and the very bleeding of thy heart for sinne; it should bee so farre from damping the lightsomnesse of thy spirit, that it ought to open vnto thee a well-spring of purest ioy. For the penitent melting of our affections, and kindly mourning ouer Him, whom we haue pierced with our sinnes, argues infallibly, and sweetely as­sures the presence and sanctifying power of the holy Spirit. And what greater comfort, or sweeter delight, then that which ariseth from a well grounded euidence, that the Foun­taine of all comfort dwels in our soules? Such teares as burst out of a heart opprest with griefe for sinne, are like an April showre, which though it wet a little, yet it begets a great deale of sweetnesse in the herbes, flowers, and fruits of the earth. As euen in laughing the heart of the wicked is sorrowfull: so contrarily euen in such mourning, the heart of the true penitent is lightsome and comfortable. For habi­tuall ioy may not onely consist with actuall sorrow, and con­trarily: but also euen actuall ioy with actuall sorrow. This is no strange thing in other cases; when wee see a good man persecuted for a good cause, stand to it nobly; wee grieue for his troubles, but reioyce in his resolution and vndauntednes. As wee ought then to grieue bitterly for our sinnes; so let vs Non est hoc gaudium luctul illi contrarium. Etenim ex illo luctu nascitur quoque hoc gau­dium. Qui namque sua ipsius mala luget, & confite. tur, gaudebit. [...]. Chrysost. in epist. ad Philip. hom. 14. Semper doleat poenitens, & de dolore gaudeat. August. de verâ & falsâ poeni [...]. cap. 13. Beati, qui sic luge­tis, quia ridebitis in lachrymis. Scal. Parad. cap. 5. reioyce immeasurably for such ingenuous grieuing. Let vs lament heartily ouer him, whom we haue wounded with our abominable lusts; but let vs also bee infinitely glad at the very heart roote; that they are all pardoned by the powring out of his blood. Not the most exquisite quintessence and extraction of all manner of Musicke; Sets, or Consorts; vo­call or instrumentall; can possibly conuey so delicious a touch and rellish to the outward eare of a man; as a certificate brought from the Throne of mercy by the blessed Spirit [Page 371] sealed with Christs blood, to the bruised heart and grieued soule of an humble sinner, in the very depth of his sorrow. 6. If thou be troubled with temptations, and exercised euen with varietie of them, heare the holy Ghost: [...] I am. 1. 2. Count it all ioy when yee fall into diuers temptations. To let other particulars passe. From the very foulest and most griesly suggestions of Satan; Cùm cogitatio mala, horrenda, grossa, turpis, n [...] ­fariai [...]portunè occurrerit; non terreatu [...], aut tri­stetur persona [...] deuota propre [...]eà nimium: neque credat, [...]se propter talem, à Deo de­relictum; etiam quantum cunque talis cogitatio blasphemia vide­atur esse contra Dei honorem, au [...] contra fidera. Sed maiorem fiduciam se pertinendi ad Deum inde acci­piat▪ Gers [...] de [...], con­tra mala [...] [...]. Quid [...]m putan [...] se esse desertos à Deo, quia non dat eis quietem à ten­tationibus, quin potiùs tentatio signum diuini amoris sit. Multi­plicatio tentatio­num fig [...]um est, quòd aliquis de manibus daemonum euaserit. Dum aliquis est in c [...]rcere, vnicum ha­bet custodem, vel duos: si verò euaserit, omnes eum insequuntur. Sic dum aliquis captus est à Diabolo; non tantum eum daemones perse [...]ntur, quantum quum euaserit. Illos puls [...]re negligit, quos iure qui­eto possidere se sentit. Gregor. Cum [...]ore debes esse, quando tibi benè est, neque te ad hoc parare, quasi nunquam tenteris. Si enim nunquam tentaris, nunquam probaris. Nonne melius est tentari, & probari, quàm non tentatum reprobari? August in Psal. 144. thou mayst collect this common glorious comfort: That thou art none of his. For as hee is wont to keepe vn­conuerted men in as merry a moode, and faire a calme of out­ward contentment, and inward securitie, as he can possibly; retiring and reseruing his most fiery darts and hideous temp­tations, vntill hee haue them at some dead lift, and vnauoida­ble strait: so all that are broke out of his hellish prison, by the help of the holy Ghost, he ordinarily pursues with dead­ly rage, and all the powers of darknesse. Hee hunts them in his fittest seasons like a Partridge in the Mountaines, with troubles without, and terrours within. The lesse peace thou hast therefore from him, the more pleasure mayst thou take in thine escape out of his clutches. The more restlessely he followes thee with the fury and variety of his temptations; the more sweetly and securely, if thou wilt giue way to the counsell of the Prophets, and the worke of [...]aith; mayst thou repose thy wearied soule vpon the comfortable assurance of being certainly Gods.

5. Euery one that hath part in Christs death, is bound in conscience, and bidden by the blessed Spirit to leade a most merry life, euen to keepe a Feast; [...]: Epulationis ergo praesens tempus est. Nam cùm dixisset, Epulemur; non quòd Pascha esset, non quòd Pentecoste, idcirco ep [...]lan­dum intellexerit; sed quòd omne tempus exultationis tempus esset Christianis, propter collatorum be­neficior [...]m excellentiam. Chrysost. in cap 5. ad Cor. a spirituall Holyday, as it were, from all seruile terrours, slauish sadnesse, vncomforta­ble deiections of spirit: For euen Christour Passeouer is sa­crificed [Page 372] for vs, therefore let vs keepe the Feast, 1. Cor. 5. 7.

The sweetnesse and excellency of this Feast, is notably set out and amplified by 1. the beautifull garments wee put on and weare, when we are admitted vnto it: 2. The matter, and magnificent prouision: 3. The musicke: 4. The franke and bountifull entertainment and plenty: 5. The extraordinarie pompe and princelinesse.

1. For the first, meditate ioyfully vpon that rich attire, and those Royall attributes, glorifying and crowning Christs blessed Spouse, with most admirable and rauishing beauty, Cant. 6. 10. Who is she that looketh forth as the morning, faire as the Moone, pure as the Sunne, terrible as an army with Banners? And know, that all the essentiall glory and faire­nesse which is to be found in the whole Church, the Woman Reuel. 12. 1. clothed with the Sunne; as that of iustification and sanctifica­tion, &c. belongs to euery member thereof, to euery faith­full Christian.

As the morning.] 1. The morning springs out of the grea­test darknesse; the night is most darke, as they say, a little be­fore day: the illuminated soule arises out of the most dark­some and damned graue of ignorance and sinne. 2. The beauty of the morning is principally seene in her Hence it is, that the Poets call it [...]. The Rosie-fingered morning. ruddinesse: The soule that is newly deliuered out of the horror of Egyp­tian darknesse, and hands of the hellish Pharaoh, is all ruddy with passing thorow the red Sea of Christs blood; that is the ground vpon which all its beauty and blessednesse is built. 2. The glory of the morning after its first peeping in the East, spreads fairer and fairer in all beauty and brightnesse, vntill the mid-day, and full illustration of the World: Grace in the soule, after the first plantation, growes stronger and stronger, shines fairer and fairer, vntil it set in the bottomlesse Ocean of endlesse Glory. See Prou. 4. 18.

Faire as the Moone] 1. The Moone receiues all her light and lustre from the Sunne: all the graces, holinesse, inherent righteousnesse, shining in a sanctified soule, are the image and impressions of the Sunne of righteousnesse. 2. The [Page 373] Moone hath some spots in her face; but yet is a very beauti­full creature by her borrowed light. The Christian is some­what blacke with the remnants of originall corruption, and by reason of his vnauoideable frailties and imperfections; but yet comely as the curtaines of Salomon, by the glory of his new creation and gracious beames that shine vpon his soule from the face of Christ. 3. The further the Moone is remo­ued from the Sunne; the fairer she is, and fuller of light: The more an humble soule, vpon sight of that holy Maiestie and purest eye, ten thousand times brighter then the Sun, which cannot look on iniquitie; doth retire with lowliest thoughts into himselfe, to abhorre himselfe in dust and ashes, as most vile, and farre worthier to be throwne into the lowest dun­geon of the kingdome of darknesse, then to bee honoured with the loue and light of his countenance; is more Tantò vnaquae (que) a [...] [...]it pretio­sior ante oculos Dei▪ quantò prae amore veritatis despectior fuerit ante oculos suos. Gregor. in cap. 1 [...]. lib. cap. 20. beauti­full and amiable in the eyes of God.

Fure as the Sunne] The Moone shadowes out inherent fairenesse; the Sunne resembles and represents our imputed puritie: So that this Royall Robe, the Sunne of righteous­nesse, the vnspotted Iustice of Iesus Christ, doth glorifie the soule: 1. With an entire vnstained beautie: our inhe­rent holinesse hath some spots and staines of imperfection like the Moone; but that imputed for our iustification, is much more spotlesse and orient then the Sunne. 2 Vniuer­sally: Wee are washed as it were, from top to toe in the blood of Christ, and couered wholly with his perfect righ­teousnesse. 3. Constantly: The exercise of spirituall graces and sence of inward comfort, may sometimes ebbe and wa [...]e for a time; but the Robe of Christs Royall Iustice once put on by the hand of Faith, is sure and the same for euer.

Terrible as an armie with banners.] Besides this rich and royall attire; all this abundance of spirituall fairenesse and beauty; wee are to put on also, le [...]t hellish Harpies, that I may so speake, snatch away our delicious and diuine dain­ties, that glistering Armour, thicke se [...] with heauenly Pearles, [Page 374] described, Ephes. 6. The glorious splendour whereof, is able to dazle the deuils eyes, to daunt his courage, and Et quoniam de hoc bello licet etiam foeminis tri­umphare, [...]uscipe haec arma Pauli, & tanti hor [...]atio­ne ducis certam praesume victoriā. Haec enim si tu omnia instrumen­ta po [...]sideas, secu­re procedas ad praelium spiritua­le, nec pauebis Diabol [...]m cum to­to exercitu suo. Aug▪ Ep. 142. Ad Demetriadem. driue him out of the field. For hee well knowes it to bee tryed, and of proofe, worne by our Captaine Christ Iesus, who foild him by the sword of the Spirit, in that great combate in the Wil­dernesse, Mat. 4. And it is that, by which the weakest Chri­stians shall shortly, by the blessing of the God of Peace, Rom. 16. 20. bruise Satan vnder their feet.

The summe is; The heauenly attire of a sanctified soule, is farre fairer and more amiable then the exquisite concurrence of all earthly beauties and visible Isa. 24. 23. glory. Were the light of all the starres aboue collected into Sunnes (which Out of the vnited light of the starres, exibunt soles 301. s [...]ith Casman. P. 1. Astroi cap. 4. pag. 153. Vt in nullum numerum pona mus; aut Vene­ris, aut Mere [...]ij sydera; nec com­putemus stellas nouem, quas ob­scuras, aut quin (que), quas rubeas ap­pellant, vel nebu­losas, nullo etiam numero habea­mus infinitas ali­as, quae sexto or­dine sunt minores. Astrono­mers say would make many) and added vnto that great bright Body, the Prince of all the lampes in heauen; nay, if besides, there were an accession of all the orient splendour of all the Pearles and Iewels, of all the Crystall and glistering things in this lower world; and all compacted into one beau­tifull body, it would be but as a lumpe of darknesse, to the glory and fairenesse of a sanctified soule. For the beauty and amiablenesse of an holy soule, inflames the heart and affecti­ons of the Sonne of God, with an extraordinarie pang of spirituall feruent loue, Cant. 4. 9. whereas not all the glory of the world, though represented to his eye with the fairest lu­stre, and in the most refined forme, could moue him euer a whit, Matth, 4. 8, 9, 10. Plato was wont to say, if morall ver­tues could be seene with the outward eye; they would stirre vp in the heart extraordinary flames of admiration and loue: what vnspeakeable rauishments then would Christian gra­ces enkindle, were they visible to the carnall eyes? They would be able to make Persecutors, Professors; to turne euen Drunkards into Puritans, as they call them; the most sensuall Epicure, into a mortified Saint.

For the second: Let thy spirituall appetite seed merrily vp­on that sweetest place, Isa. 25, 6. And in this mountaine shall the Lord of Hosts, &c. Heere is prouided, as wee may see, a magnificent and glorious feast, composed all of marrow and [Page 375] fatnesse, of most refined and purified wines; which shadow vnto vs, spirituall delicacies, those golden dainties, digd out of the rich myne of the mysterie of Christ, by the hand of Faith, in the Word, Sacraments, Prayer, Communion of Saints, solemne humiliations, sweet Soliloquies, solitary con­ferences with our God, feeling forethought of infinite ioyes thorow eternity, &c. Euery circumstance breathes out no­thing but sweetnesse.

In this mountaine.] It is dressed in Mount Zion, The per­fection of beautie, The ioy of the whole earth, The glory of all Lands; which represents vnto vs, by way of shadow and type, the ouerflowing glory of the Christian Church; the very Heauen of all humane societies; our onely Sunne in this in­feriour world; which though so much maligned, yet were it remooued, there would bee a little hell vpon earth; and no­thing left, but a darke Midnight of villany and horror, for incarnate Deuils to domineere in.

A feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined.] Hereby is intimated the matter of the Feast, and Royall prouision, amplified with extraordinary▪ Emphasis of words, elegancy of phrase, and iteration of the same sence, with variety of expression; which also argues its excellency. It is not enough to haue said, of fat things, but there is added, of fat things full of marrow, and so proportionably of the wines; to inti­mate the most exquisite refined flower of all delicacies and dainties. The marrow of the fatnesse; as if a man should say, the spirit of the quintessence, the Diamond of the Ring, the sparkle of the Diamond, &c. And yet all this comes infinite­ly short of what the holy Ghost would shadow and shew vnto vs by the most sumptuous materials of earthly Feasts. But aboue all, that which makes the Feast most matchlesse, Intereā gustus elementa per om­nia quaerunt; Nunquam animo preti [...]s obstanti­bus. is the Feast-maker; Iehouah, is the founder and furnisher of it: The maker of heauen and earth, makes it. The Poets descri­bing men of most ambitious appetites after choisest dainties, say, that they rob all the Elements, to please their palates. The [Page 376] Master of this Feast, the euer-blessed Iehoua, tells vs of his store and treasuries this way, Psal. 50. 10, 11. Euery beast of the [...] is mine, and the cattell vpon a thousand hills; I know all the fowles of the mountaines, and the wild beasts of the field are mine. But all these being but onely matter of corporall food, are yet nothing to the spirituall sweetenesse of this hea­uenly Banque [...]. The secret and sacred delight of those di­uine dainties intended here by the holy Ghost, being vnspeak­able and glorious, doth infinitely transcend the possibility of all creatures to contribute, and the capacity of the largest na­turall vnderstanding to conceiue. So must be construed, as a worthy Diuine sayes truly, that Text, 1 Cor. 2. Not of the ioyes of heauen, which heere the spirituall man himselfe cannot tell what they shall bee; but of the Gospels ioy, of the Wine and Fatlings ready prepared, and now reuealed to the Beleeuer by the Spirit.

For the third. Heare the voice of sweetenesse and peace, Esa. 27. 2. Sing vnto her: A Vineyard of red Wine. Sing] sounds nothing but ioy, lightsomnesse, and mirth: Unto her] the sexe of more amiablenesse, tendernesse, and loue. A Vineyard] Vineyards, Orchards, Gardens, and such inclosed Plots, are, as it were, the flowers, starres, and Paradises of the earth. Of Wine] as though the Vine-trees of this Inclosure brought not foorth the grosser and vncrushed Grapes; but more im­mediately, the refined and pure blood of the Grape. Red] The most generous sparkling delicious wine. A Vineyard is, as it were, the Diamond of the Ring; wine, the sparkle; red, the splendour of the sparkle: all excellencies, sweetenes­ses, transcendencies; where God opens & expresses his heart and loue to his Church, or any of his Chosen.

For the fourth. Let thy faith peruse with enlarged Medi­tations, those precious passages of gracious inuitation and bountifull entertainement, Mat. 22. 3, 4. Isa. 55. 1, 2. Pro. 9. 2, 3. Cant. 2. 3, 4. Thou shalt sucke and be satisfied euen with the brests of consolations. Thy dearest and most glorious Mo­ther, which is clothed with the Sunne, treads vpon the Reu. 12. 1. [Page 377] Moone, and weares on her head a Crowne of twelue Starres; shall sweetly and tenderly beare thee vpon her sides, and handle thee vpon her knees, Isa. 66. 11, 12.

For the fifth. It is compared to a wedding Feast, and that Mat. 22. of a Kings sonne; which is woont to be honoured and crow­ned with height and variety of all magnificence and Maie­stie; ioy and triumph, mirth and musicke. When an hum­bled soule is first made sure to the Sonne of God; the ioyfull harmony of all good hearts that heare of it, and the trium­phant Halleluiahs of the blessed Angels in heauen, concurre in consort, as it were, of congratulation, for so happy a match; in gladnesse and ioy for so holy a change. This Feast begins at thy first betrothing; when thou receiuing a Ring, as it were, beset with fiue precious stones: 1. Righteous­nesse. Hos. 2. 19, 20. 2. Iudgement. 3. Louing kindnesse. 4. Mercies. 5. Faithfulnesse. It is afterward continued with many gra­cious passages of loue and sweetest entertainements on both sides, euen in this life; as appeares in Solomons Spirituall Loue-song. It shall at last be crowned with an euerlasting Iubilee, and pleasures moe then the Starres of the firmament in number; when the Lambe receiues his wife into his nee­rest and dearest embracements; euen into full possession of the most blessed, neuer-ending Kingdome of heauen; bought for her, full dearely, with his owne hearts blood. Then, our Feast of grace ends in the endlesse fruition of Glory. How merry then ought wee to be in the meane time, who are ad­mitted and enrighted to this gracious and glorious Feast? Of expressing which to the life, the finest fare and most ex­quisite delicates of all earthly feasts, come as farre short, as the dull earth comes short of the glistering heauen; a grosse mortall body of the preciousnesse of an euerliuing soule: An inch of time, of the length of eternity. For corporall dain­ties fat a fraile body for a span of time, with earthly food, accompanied with a little poore vanishing delight of sence: But spirituall food fills an immortall soule with heauenly Ma [...]na, out of the mysterie of Christ, attended with purest [Page 378] ioy, and sincerest pleasures through all eternity.

6. As thou doest honour Gods Iustice, in trembling at his threats, and throwing thy selfe into the dust, as extremely vile, and fewell for hell vnder his mighty hand, and the piercing Maiesty of his pure Word; representing clearely vn­to thy conscience, and pressing terribly vpon it, the hainous­nesse of all thy lusts, iniquities, abominable prouocations of the eyes of his glory and diuine indignation flaming a­gainst them: so when thou findest and feelest thy heart truly wounded by the sword of the Spirit, with remorse and sor­row for thy sinnes, weary with the heauy weight and bur­then of them, possessed with sincere hatred and lothing of euery euill way; thou oughtest, and are bound in consci­ence, and by the commandement of the holy Ghost, to glori­fie Gods truth in his promises of mercy, by throwing thy selfe into the blessed armes, and bleeding embracements of the Lord Iesus dying vpon the Crosse; in whom they are all, yea, and Amen, with much assurance and peace; with vn­speakeable and glorious ioy. And the rather, because the speciall season and onely opportunity of thy magnifying and honouring the sweet influence of Gods dearest mercies, ten­der-heartednesse, and truth vpon humble soules, through the precious promises of life, is in this life. In the world to come they shall all bee accomplished vpon thee to the vt­most, and crowned with a cleere vision and full fruition of that euer-blessed and most glorious Maiesty. Then faith for euer expires; and we see face to face.

These things being so, and most sure; let euery true­hearted Nathaneel be heartily intreated, nay, iustly charged in the name of Iesus Christ, by the blessed Spirit, the foun­taine of all comfort; as hee will answer it at the glorious Throne of Mercy, erected in heauen vpon purpose to make him euerlastingly merry, that hee henceforth most reso­lutely and for euer cast out of his conscience, sprinkled with the Blood of the Lambe, and out of the Kingdome of Christ, ouerflowing with Peace and Ioy, now comfortably establi­shed [Page 379] in his soule, those intruding vsurpers Tyrants; onely naturall Lords ouer naturall men: I meane, horrours of guil­tinesse, false feares, slauish terrours, damps and droo­pings; all vncomfortable pensiuenesse, deiections, and feare. And leauing such Harpies as these, and heart-eaters, onely to the grumbling and guilty consciences of all those that hate to be reformed, and Satans slaues, as their proper fu­ries; let him with an holy violence against the deuils cru­ell assaults and contradictions of his owne distrustfull heart, and with a cheerefull spirit, lay hold vpon his iust inheri­tance and euerlasting portion, purchased for him by the bit­ter and painefull sufferings of the Sonne of God; euen floods and fresh successions of sweetest ioyes, shed and showred downe continually from the Throne of Grace vp­on his vpright heart, in great abundance; if hee will but onely vouchsafe to open the doore by the hand of faith, that the blessed beames of such lightsomnesse and comfort, shi­ning from the face of Christ, may come in. Let his soule, full fairely arayed with its heauenly roabes, to which, the beauty of the morning, brightnesse of the Moone, and glory of the Sunne are but a shadow; and listning sweetly to that melodious Song, composed all of Peace and Ioy, Pleasures and Pardon of finne, which the mercy of God makes in the eare of its faith; fall to, and fill it selfe at the Wedding Feast of the Kings Sonne, with those euer-spring­ing riuers of spirituall refreshing, out of the bottomlesse depth of Gods free loue reuealed in the mysterie of Christ, by the ministery of the Word and Sacramentall grace; as with marrow and fatnesse: Let it sucke aboundantly, and be satisfied with the brests of euerlasting consolations. And sith hee is incorporated into Iesus Christ, and vpon all as­sayes hath the wings of faith in a readinesse, to outsoare the height of all humane miseries: let Christianum & in hoc ab infide li­bus differte opor­tet, vt omnia generosè ferat: & velut alatus se humanorum malorum impetu superiorem exhibeat. Supra Petram statutus est fidelis: proptereà & vndarum ictibus inexpugnabilis est. Si enim tentationum vndae cleuatae fuerint, ad illius pedes non perueni [...]nt, hic om [...]i tali incursu fubl [...]ior firmatus est, Chrys. Hom. 2. Ad pop. Antioch. him for euer stand like [Page 380] Mount Zion, inexpugnable, and vnshaken with the most fu­rious incursions of the floods and tempests of all world­ly troubles, pressures, and persecutions. Let all those mon­strous and most abhorred iniections, filthy temptations, and fiery darts, pointed with the very malice of hell, ordinarily offered to the imagination of the best, bee resolutely repel­led by the shield of faith, and retorted as dung vpon the Tempters face. Let all vngodly oppositions from man or deuill, or fearefull distrust be but as so many proud and swel­ling waues, dashing against a mighty Rocke; which the Mat. 7. 25. more boisterously they beate vpon it, the more are they bro­ken, and turned into a vaine foame and froth.

But to descend with thee more punctually to some parti­culars: Tell mee truly, thou which hast giuen thy name to Christ in truth; what it is that troubles thee? what is it that still detaines thine heauy heart, in the chaines and fetters of horrour and sadnesse; and lockes it vp so long from the en­trance and entertainement of spirituall lightsomenesse and ioy? And if I bee not able to confront and confound it, by some well-grounded counter-comfort and Antidote, out of the Oracle of truth; if I be not able to discouer it to bee a selfe-created crosse; and to dissolue it into an imaginary and groundlesse fancie, by the light of the Word; then walke heauily still. Onely beleeue the Prophets, and thou shalt prosper. Thou must then bee contented to be coun­selled by the faithfull Physicions of thy soule; who can shew vnto man his vprightnesse, and are instructed vnto the king­dome of heauen; especially fetching all their prescriptions, re­ceits, and counterpoysons, out of the rich Treasurie of the Booke of Life:

Thou must learne;

1. To put a difference betweene nullity of grace, and imperfection of grace. Many good soules desire sincerely that their hearts were broken in pieces, and bled at the root, for their many and hainous sinnes; grieuing much, that they can grieue no more: They hunger and thirst for Christs [Page 381] righteousnesse, more then for the wealth of the whole world: They groane mightily in spirit for Gods fauour, pardon of sinne, power ouer their corruptions, ability to pray better, &c. But yet because they feele not that mea­sure of sensible smart and anguish of heart in lamenting their former life, as they desire; because they haue not their wished ioy and peace in beleeuing; because they cannot now pray as feruently and feelingly as they, perhaps, were formerly woont; not with that freedome and heartinesse as they would: in a word, because they are yet but smoaking flaxe, and bruised reedes, not full shining lampes, and strong Pillars in the House of God; they will needs haue all to be nought. Whereby they (I will not say belie the Spirit) but most vn­worthily deny, and in their conceites nullifie his already wonderfull glorious worke vpon their soules; to their, I know not how great spirituall hurt and hinderance. For such intolerable vnthankefulnesse may bee iustly punished, and paide home with longer detainement, vpon the Racke of distrustfull slauish feare, and vnder the bondage of Legall terrours. It is a speciall point then of spirituall wisedome, and of singular consequence for the soules quiet and wel­fare; to discerne weakenesse of grace from want of grace. Christ Iesus declaring in his heauenly Sermon who are bles­sed, Mat. 5. doth not instance in the perfections, excellencies, and heights of Christianity; though all that are true of heart, sin­cerely pray for, and presse after them: but in the least and lowest degrees; lest the smoking flaxe should bee quenched, and bruised reedes bee broken. He doeth not say; Blessed are the stong in Faith; the full assured: Blessed are those that take on for their sinnes, as for their onely sonne, and for their first borne: but, Blessed are they which doe hunger and thirst after righteousnesse: Blessed are the poore in spi­rit, &c.

2. Not alwayes to make sence and feeling the Touch­stone for the truth of thy spirituall state. A man in a swoone or a sleepe feeles not his life, and yet is a liuing man. It is one [Page 382] thing to haue grace, another to feele grace. One thing the life of faith, another the life of sence.

3. Not to disgrace thy owne graces, by casting thine eye too deiectedly vpon other Christians perfections and pre­cedencies. Let it not fare with thee in this case, as it doth with one gazing too much vpon the Sunne; who looking downewards againe, can see iust nothing, whereas before he cleerely discerned all colours about him. Looke vpon them for imitation and quickning, not for slauish deiection and selfe-blinding.

4. To acknowledge and expect, that heauenly graces, as Faith, &c. while they inhabite these earthly houses, ebbe and flow, waxe and wane, faint and flourish; by reason of the combate betweene the flesh and the Spirit. So that if a man should tell mee; that he hath euer prayed alike, with­out temptation, or dampes, without any sence at any time of deadnesse or spirituall distempers; that he hath euer belee­ued alike, without those doubts and scruples, that faintnesse and feare, of which most Christians so much complaine; I durst confidently reply, that then he neuer either prayed ac­ceptably, or beleeued sauingly. The Fathers Luna ipsa, quâ propheticis ora­culis species ec­clesiae figuratur, cùm primùm re­surgens in men­struas reparatur aetates: tenebris noctis abscondi­tur: paulat [...]mque cornua sua com­ple [...]s, vel è regio­ne Solis absol­uens, clari splen­dore fulgoris irru­ [...]. Amb. Epist. lib. 5. Epist. 31. fitly resemble the state of the Church to the variable condition of the Moone; which sometimes shines more gloriously, sometimes not so: It is so also with euery true member thereof, in re­spect of the exercise of grace, comfort in holy duties, sence of Gods fauour, spirituall feeling.

5. To beleeue the Spirit of Truth, the Word of God, and voice of Christ, before the father of lies, dictates of naturall distrust, and suggestions of flesh and blood. To which, me­thinks, thou shouldest be easily perswaded, and then all the mists of thy spirituall miseries would be quickly dispersed. It is a mighty worke, if not a great miracle, to get any soft­nesse at all, or true remorse for sinne, into the heart of a man; it is naturally so stony and impatient of griefe; and the de­uill such a stirrer against it, so that the most are meere stran­gers vnto it; yet for all that, when this penitent sorrow is [Page 383] once sincerely on foote in an afflicted soule; so endlessely and on euery side are wee prest with the policies of Hell; it is too often too forward to feede vpon teares still, and still too wilfull in refusing to bee comforted. Satan then will bee ready to say; Thou seest now, thy conscience being illightened, thy sinnes are so horrible and hai [...]ous, that they are too heauy a burden for thee to beare; there is no way with thee, but to sinke into horrour and despaire. But what saith Christ? Nay now is the season: Come vnto me thus wea­ry Matth. 11. 2 [...]. and heauy laden with thy sinne, and I will refresh thee. Here now if thou wilt beleeue the sweete voice of Christ Iesus, rather then the murthering sophistry of Satan; if in good ma­ners thou wilt come when thou art called; and not retire in a sinfull and cruell modesty; thou shalt be presently lightened. Yea but, saith the Tempter, thy heart hath been so strangely hardened and soakt in sinne heretofore; now such an he [...]sh cloud of darkenesse hath seized vpon it; that there is no hope Amos 5. [...]. nor possibility. But what saith the Word? Seeke him that maketh the seuen starres and Orion, and turneth the shadow of death into the morning. It is hee alone that can most easily change the dismall midnight of thy present spirituall misery, into the glorious midday of sweetest peace, and lightsom­nesse of heart. Yea but, saith he further, thou hast lien long vpon the Rocke of guilty horrour; had much counsell, and been vnder the hands of many spirituall physicians; and yet no comfort comes. And what then? Heare what the Spirit of truth tels vs: Since the beginning of the world, men haue not heard nor perceiued by the eare, neither hath the eye seene, O God besides thee, what Hee hath prepared for him that [...] Expectare, quod ad Heb. cap. 10. redditur per [...], quod patientem expectationem sonat, quâ dura­mus in malis. Pagni [...]. waiteth for him. Isa. 64. 4. Waiting patiently for the Lords [...] comming to comfort vs, either in temporall or spirituall di­stresses; is a right pleasing and acceptable dutie, and ser­uice vnto God, which hee is woont to crowne with multi­plyed and ouerflowing refreshings, when he comes. See Isa. 40. 31. Nay and shouldest thou die in this state of waiting, if thy heart in the meane time sincerely hate all sinne; hear­tily thirst for the mercy of God in Christ; and resolue [Page 384] truely vpon new vniuersall obedience for the time to come; thou shalt bee certainely saued; because the Holy Ghost saith, Isaiah 30. 18. Blessed are all they that waite for him.

6. That defects, distractions, failings in our spirituall ex­ercises, and vndertakings groaned vnder, grieued for, and stri­uen against, by an vpright heart; are so farre from nullifying grace, that they should not bereaue vs of peace of consci­ence, or interrupt our sweet communion and comfortable walking with our God.

7. Not to confine, vnderualue, and extenuate the mer­cies of God, promises of life, the holy Spirits sauing worke vpon thy soule; and the present graces thou posses­sest in truth, &c.

These cautions premised, let vs come to the exa­mining and answering of some complaints and counter­pleas against entertainement of comfort, which are wont to arise in troubled consciences, out of ignorance, and misconceite of the mercifull wayes of God, and the my­sterie of his free loue through Christ: and doe thou con­ceiue, that proportionable soueraigne Antidotes and coun­ter-comforts may bee collected also in abundance out of Gods blessed Booke, against the rest, or any reply what­soeuer.

And to begin with the first cryes of a Christian in the pangs of his New birth.

I. A poore soule hauing wallowed long in vanity of vil­lanies and vanities; of lust and licentiousnesse; is now by diuine blessing at this or [...]e other Sermon struck thorow by the Sword of the Spirit with penitent remorse; and his heart broken into pieces, by the hammer of the Law. In this depth of heauiest distresse, and bleeding case; he casts his eyes vpon Iesus Christ lifted vp in the Ministerie as an Antitype [...]o the brazen Serpent, for his comfortable bin­ding [...]p, and euerlasting cure. Those Messengers of God, who are able to declare vnto Man his vprightnesse, Iob 33. 23. assure him in the Word of life and truth, and charge him in [Page 385] His name who was anointed by the Lord for that purpose, and appointed by the Father of mercies to comfort all Mour­ners Isa. 61. 1. 2. in Sion; that now being truly cast downe vnder Gods mighty hand, thirsting for the blood of Christ, and sin­cerely resoluing vpon a new course for the time to come; He would turne his legall terrours, into Euangelicall weeping, ioy; put on beauty for ashes, the garment of praise, for the spirit of heauinesse; That he might be called a Tree of righte­ousnesse, Verse 3. the planting of the Lord, that hee might bee glori­fied. Oh no, saies he, out of the deepe sence of his bottome­lesse vilenesse, The newes is too good to be true, to wit, that now the blessed Sonne of God, and all the precious, rich pur­chases of his vnualuable passion should belong vnto mee, the sinfullest wretch that the earth beares, who haue desperately spent my dayes and strength so long in the furious seruice of Satan, and mine own sensuall lusts, &c. whereupon he refuses comfort, and chooses rather to sinke againe and languish vn­der the horrours of guiltinesse and feare. Whereas he should incomparably more honour and please the God of all com­fort, by trusting his mercy, sealing to his truth; then by vn­seasonable suspecting his iustice and power.

Here then hee wofully failes and forgets himselfe in a di­strustfull vnder-prizing Gods incomprehensible greatnesse, Almightie mercy, vnlimited liberalitie and freenesse of his loue. He is in this case, not so much to consider, what is fit for him to receiue, as conuenient for the ability and boun­ty of so great and good a God▪ as the mighty Lord of Hea­uen and earth to giue; who, as I told you before vpon o­ther occasion, doth all things like Himselfe. If hee build, he makes a world. If he be angry with the world, hee sends a floud ouer the face of the whole earth. If hee goes out with the Armies of the Saints, hee makes the Sunne stand still, the Starres to fight, the Seas to swallow vp the most dreadfull Armadoes. If hee loue; the precious hearts blood of his owne Sonne is not too deare. If he deliuer any man, Hee puls him out of the hand of the Prince of darknesse; [Page 386] and frees him from euerlasting flames. If any become his Fa­uourite through Christs mediation, He wil make him a King, giue him a Paradise, and set a Crowne of eternitie vpon his head. Earthly Princes at their pleasures ennoble those they loue, with Dukedomes, Marquesdomes, Earledomes. What then, doe you thinke, shall be done vnto the man, whom the King of Heauen desires, and delights to honour? Let vs then, I say, in such cases, consider not so much what is fit for vs silly wormes to receiue; as for so great a God to bestow. If wee can once bring hearts bruised and broken with the burden of our sinnes, bleeding and weeping vnto his Mercy-seate; Hee will thinke all the meritorious sufferings of his Sonne; all the promises in his Booke; all the comforts of his Spirit; all the pleasures in his Kingdome little enough for vs. If wee looke vpon our selues, sinful wretches, we might iustly feare the ex­tremest torments, fiercest flames, and lowest dungeon in hell, infinitely rather then expect a Kingdome. But Hee loues vs freely, Hos. 14. 4. It is his pleasure to giue vs a Kingdome: Feare not, little flocke, saith Christ; for it is your Fathers good pleasure to giue you the Kingdom, Luk. 12. 32. If it be the good pleasure of the King of Kings, to bestow a Kingdome vpon a truely humbled soule, which hee makes in the meane time his Royall Throne here vpon Earth, Isai. 57. 15. what can Man or Deuill, or any distrustfull heart say against it? And why shouldest thou, being such an one, be so vnmannerly and vnthankfull, nay, so vnnecessarily cruell to thine owne heauy heart, as not to open the euerlasting doore of thy soule by the key of Faith, to let the King of glory knocking with his hand of mercy, come in, and crowne it with grace and glory, with comfort and euerlasting peace?

II. But alas, sayes hee, my sinnes are moe then any mans. Now when I am searching into the sinke of them, I can finde neither banke nor bottome. Vnnumbred swarmes of grosse impieties and iniquities thorow my whole life; of abominable impurities and pollutions, which haue continu­ally defiled my mind, heart and affections, armed with seue­rall [Page 387] stings of terrour, doe so restlesly presse vpon my woun­ded conscience, and oppresse it; that I cannot, I dare not thinke vpon, or looke towards any comfort.

Let them bee what they are, and adde thereunto all the Omnia namque peccata illi per­fectè remittit▪ nec illi vnquam impu­tab [...]t, etiamsi tot essent, quotomnes simul homines commiserunt; si tamen ex animo doleat purè ad gloriam Dei, & ideò potiss [...]mùm suae illi iniquitates displiceant, quòd eas Deo displicere intelligi [...]. Lib. de consolat. Pusill. sinnes which haue, are, and shall bee committed by all the sonnes and daughters of Adam from the Creation, to the end of the World; excepting sinne against the holy Ghost; and yet in an hart truly humbled vnder them, heartily hating them all, cōming with a sincere spirituall hunger at Mat. 11. 28. Christs Call to bee disburdened of them; they can make no more resistance against the mercies of God, then a little sparke of fire against the mighty Sea, rhrowne into the midst of it; nay, infinitely lesse. For all these sinnes would still be finite both in nature and number; but Gods mercies are euery way in­finite. Now betweene that which is finite, and that which is infinite, there is no proportion, and so no possibilitie of resi­stance. Whence it is, that the Prophet inuiting his people to repentance, Esa. 55. 7. by assuring them of Gods sweet, mer­cifull and gracious disposition, lest any too fearefull and de­iected spirit vndervaluing Gods mercy, should thinke thus within it selfe: Bee it so: yet alas, my sinnes are so many, and such a sonne of Belial haue I been, and so endlesly prouoked the glory of his pure eye, that I can expect no mercy: the pollutions of my youth haue been so prodigious and infecti­ous, that I haue no face to presse vnto his Throne of Grace; &c. God himselfe doth there purposely preuent the obiecti­on, and speaking to our capacitie, which cannot comprehend infinity, replyes to this sence: Oh say not so! Stay all such despairefull thoughts; doe not cast the incomprehensiblenes of my mercy, in the narrow mould of thy finite shallow con­ceite: doe not so vnworthily abridge and confine the vnli­mited and boundlesse compassion of the mighty Lord of Heauen and Earth: For my thoughts are not your thoughts, Verse 8. 9. neither are your wayes my wayes: For as the Heauens are higher then the earth, so are my wayes higher then your wayes, and my thoughts then your thoughts. Many a bruised reede would not [Page 388] exchange the comfort, which the weakest faith may extract out of this sweetest place, for all the Kingdomes of the earth. For he saith not, that his wayes and thoughts of knowledge and wisdome; but his wayes and thoughts of mercy, are as farre aboue ours, as the Heauens are aboue the Earth: In­deed, as himselfe is aboue man, which is, infinitely. But take notice by the way, that the mercies of God doe exercise this infinite vnresistable power onely in truly humbled beleeuing soules; heartily hating, and sincerely set against all sinne. I say so, lest any impenitent should peruert this precious point, or trample vpon this Pearle. For as in such a soule no sinnes either for number or notoriousnesse, can possibly withstand, or stand before Gods infinite mercies: so not one drop of all those infinite merceis belongs vnto any that goes on wil­lingly and delightfully, hating to bee reformed in any one knowne sinne, or that he might know, and wilfully forbeares to bee informed. As the vnualuable blood of Christ turnes the very scarlet sinnes of the truly broken beleeuing heart in­to whitest snow; so it will neuer wash away the least sinfull staine, from the proud heart of any vnhumbled Pharise. Let none therefore that goes on still in his trespasses, take vp any vaine confidence, or mis-grounded conclusion of false com­fort from hence, by misconceiuing thus: Is it so, that the in­finitenesse of Gods mercy cannot bee resisted by the great­nesse, or multitude of sinnes, being euer finite both in their number and nature? how is it possible then that I should misse of those infinites mercies? Why may not I comfortably hope, that my sinnes also shall be swallowed vp in that bot­tomlesse Sea? I will tell thee why. As the power of God, though it be infinite, yet is limited by his will: so the mercies of God, though they bee infinite, are regulated by his truth. He is able to make millions of Worlds moe, but yet wee see, his Will was but to create one. His mercies transcend with immeasurable distance, the height of Heauen, and depth of Hell, and are indeed, as Himselfe, infinite: but his Truth hath told vs, that none shall haue part in them, but those alone [Page 389] who repent and beleeue. Gods Truth reuealed in his Word, must euer confine the current of his compassions, and is the touchstone to try and qualifie those, to whom his mercies belong. See then what kind of people are partakers of Gods infinite mercies, by the testimony of that Word of Truth, by which we must be iudged at the last Day, Prou. 28. 13. Luke 4. 18. Isai. 61. 1, 2, 3. Psal. 15. Ezek. 18. 21. Psal. 147. 3. Isai. 55. 7. Psal. 34. 18. Salomon saith in the cited place; Hee that confesseth and forsaketh his sinnes, shall haue mercy. How then can he expect any mercy, who takes them not to heart, but lyes in them still?

III. Of the pardonablenesse of my other sinnes, saith another, I could bee reasonably well perswaded; but alas, there is one aboue all the rest, which now vpon discouery and remorse, I finde to be full of ranke and hellish poyson; of such a deepe and damnable die; to haue strooke so desperate­ly in the dayes of my lewdnesse, at the very face of God him­selfe; and farre deepelier into the heart of Iesus Christ, then the speare that pierced him, bleeding vpon the Crosse; and thereupon at this present, stares in the eye of my newly awa­ked and wounded conscience, with such horror and griesli­nesse, that I feare mee, diuine iustice will thinke it fitter, to haue this most loathsome, inexpiable staine, rather at length fired out of my soule with euerlasting flames; (if it were pos­sible that eternall fire could expiate the sinfull staines of any impenitent damned soule) then to bee fairely washed away in the meane time with His blood, whom I so cruelly and cursedly pierced with it. Oh! this is it that lies now vpon my heart like a mountaine of Lead, farre heauier then Heauen and Earth, and enchaines it with inexplicable terrour to the dust and place of Dragons. This alone stings desperately; keepes mee from Christ, and cuts mee off from all hope of Heauen. I am afraid, my wilfull wallowing in it heretofore, hath so reprobated my mind, seared my conscience, and har­dened my heart, that I shall neuer be able to repent with any hope of pardon.

[Page 390]And why so? Is this sinne of thine greater, then Manas­sehs familiaritie with wicked spirits? Then Pauls drinking vp the blood of Saints? Then any of theirs in that blacke Bill, 1. Cor. 6. 10. 11. who notwithstanding were afterward vpon repentance washed, sanctified and iustified in the name of the Lord Iesus, and by the Spirit of our God? Then E [...]s transgression, who opened the floodgate to al the sins which shall bee committed from the Creation to the end of the World, and to all those torments which shall flame in Hell thorow all eternitie? Then that horrible sin of killing Christ Iesus? And yet the murderers of that Iust and holy One, vpon Acts 2. their true compunction of heart, were saued by that precious blood, which they had cruelly spilt as water vpon the ground. But be it what it will, a scarlet sinne, a crimsin sinne, a crying sinne; and adde vnto it Satans malicious aggrauati­ons, and all that horrour, which the deiectednesse of thy pre­sent afflicted spirit, and darkenesse of thy melancholike ima­gination can put vpon it; yet Pauls precious Antidote, Rom. 5. 20▪ holds triumphantly Soueraigne aswell against the hai­nousnesse of any one sinne, as the confluence of many, Where [...]. sinne abounded, grace ouer-abounded. It is indeed a very hea­uy case, and to bee deplored euen with teares of blood, that thou shouldest euer haue so highly dishonoured thy graci­ous God, with such an horrible sinne in the dayes of thy va­nitie, and thou oughtest rather chuse to bee [...]orne in pieces with wilde Horses, then commit it againe; yet if thy heart now truely wounded with horrour and hate of it, will but cleaue to the truth and tenderheartednesse of Iesus Christ in his promises, and fall into his blessed and bleeding armes stretched out most louingly to [...]ase and refresh thee; as the hainousnesse of it hath abounded heretofore; His grace will now abound to the Non alitèr quàm si quis febricitan­tem, morbo non solùm liberaret, sed & formolum efficeret, & vali­dū & conspicuum: aut esurientem, non pasceret so­lùm, sed & multo­rum constitueret Dominum; atque in maximū euehe­ret principatum. Chrysost. in cap. 5. ad Ro [...] ▪ same proportion; and much more: Nay, I will shew thee a Pearle. In this case, by accident, Gods mercies shal be extraordinarily honoured, in pardoning such a prodigious prouocation; because they are thereby, as it were, put into it, and their dearenesse, sweetnesse and infi­nitenesse [Page 391] improoued to the greater height and excellency; and Magnitudo & redundātia gratiae diuinae per pecca­tum abundans, fit magis conspicua. Quantò enim morbus est deplo­ratior: tantò medicinae vis, & praestantia sit euidentior. Sic quantò reatus peccatorum no­strorū lege factus est grauior; tantó gratiae, quae inde nos eripit, immen­sitas, est reddita illustrior. Par. the blood of Christ made, as it were, more orient and illustrious; and the honour and preciousnesse of it aduanced, by washing away such an hainous hellish spot. If we bring broken beleeuing hearts towards his Mercy-seate; it is the Lords Name to forgiue all sorts of offences, Tollens iniqui­tatem, peccatum & scelus. Sic enim exprimitur mag­nitudo clementiae: quod non leuibus tantùm delictis det veniam, sed grauissimis qui­bús (que) sceleribus. Caluin. Now the Lord spea­keth of forgiuing, nameth these three degrees; to sh [...]w that there is no sin so hainous, whether naturall corruption, or outword trans­gression, or stiffe­necked presumpti­on; but vpon repen­tance, the mercy of God is able and ready to remit it. Hieron. iniquitie, trans­gression and sinne, Exod. 34. 7. It is His Couenant to sprinkle cleane water vpon vs, that we may be cleane, and to cleanse vs from all our filthinesse, and from all our Idols, Exek. 36. 25. euen from Idolatry, the highest villany against the Maiestie of Heauen: So that a Papist, vpon repentance may be saued. It is His promise not onely to pardon ordinary sinnes, but those also which be as scarlet, and red like crimsin, Isai. 1. 18. It is his free compassion to cast all our sinnes into the depths of the sea, Mich. 7. 19. Now the sea, by reason of his vastnesse, can drowne as well Mountaines as Molehills: the bound­lesse Ocean of Gods mercies can swallow vp our mightiest sinnes much more. It is his mercifull power, to blot out our sinnes as a cloud, Isai. 44. 22. Now the strength of the Sum­mers Sunne is able to scatter the thickest Fog, as well as the thinnest Mist; nay, to driue away the darkest midnight: the vnresistable heate of Gods free loue shining thorow the Sun of Righteousnes vpon a penitent soule, to dissolue to nothing the desperatest worke of darkenesse, and most horrible sinne farre more easily. But this mysterie of mercy, and miracle of Gods free loue, is a Iewell onely for truely humbled soules, and the sealed Fountaine. Let no stranger to the life of godlinesse meddle with it. Let no Swine trample it vnder his feete.