CHAP. I. The Preface and Coherence of the Text.

THe unclean spring of ungodliness divideth it self (like the third African gulf) into two main cursed channels Atheism and Su­perstition. In one of which, Plin. nat. hist. lib. 5. cap. 4. all the children of men swim by na­ture, and very many, as the filly fish, down the streams of Jordan, till they descend [Page 2]into the lake of Sodom, the dead sea of hell, and pe­rish. Which of these two passages are most fatal and perillous, seems worth our inquiry. The wa­ters in the former stream are deepest; Atheism de­nieth the very being of God: But to prevent sink­ing in these waters, Nature her self hath provided some skin-deep bladders; for though there be many Atheists in practice, yet there be no Atheists in prin­ciples. The being of a Deity was so fairly written on the tables of mans heart at first, that though it be ex­ceedingly blotted and blurred by the fall, yet it is still legible. Those Heathen, as Caligula and others who endeavoured to extinguish that candle of the Lord, which shewed them a first cause, or being of beings, could never accomplish it. It is a part of that Law which is written in all mens hearts, Rom. 2.15. The Cicer. de rat deorum. Orator could say, That no Nati­on was so barbarous, as to deny the being of a God. [...]actant. Inst Epicu [...] u [...]psum quem nibil pu­dendum pudet, tamen Deum neg [...]e pudet. Mornae [...]s de verit. Christ. relig c 1. Tullus Hostilius, third King of the Romans, who derided his Predecessor Numas sacrifices, saying, That Religion did but effeminate mens mind, did him­self (as Lactantius in Instit. observes) worship the god Fear. Idolatry is a clear proof that all men beleive a Deity, otherwise they would never worship (not onely the Sun, as the Masagetes, but) dead men as the Grecians; whom their Governours would appoint, as the Romans; Cats, Dogs and Horses, as the Aegyptians, Idem ibid. and any thing rather then no­thing. Though there be, saith a learned Author, Na­tions without Kings, without Laws, without cloaths, yet there are none without a God. When man fell, this truth stood.

The waters in the latter stream are not so deep, but they seem more dangerous; for Nature is a friend to Superstition, though an enemy to Atheism: It would give God some worship, but it must be in its own way. Atheism denieth the being of a Dei­ty; Superstition undermineth the authority of God. The Atheist would have no God, the Superstitious would be his own God; his Will not Gods Word is the rule of his Worship. In this gulph, hath ma­ny a soul been swallowed up: The Atheist turneth to the left hand, the Superstitious to the right hand, but he must turn to neither, that will keep his feet from evil, Prov. 4. ult.

The Text presenteth us with a caution against the poison of Fabulosam do­ctrinam & pro­phanam vocat eam quae in ri­tihus & disci­plina vitae ali­quid excogitat praeter sacrae scripturae mentem, Huic opponit [...] hoc est veram rationem colendi deum. Aret. in loc. [...]ngiendum est in disciplina morali [...], fabulosum, hoe est quod speciem habet antiquitatis sed cum vero D [...]i cultu non congruit. Idem. ibid. Superstition, and propoundeth to us the golden Medium between the two extreams; Avoid or refuse old wives fables, and exercise thy self unto godliness.

The scope of the Apostle in this Epistle is to fur­nish Timothy with necessary directions for, and to fortifie him against the opposition he should meet with in the work of the Ministry.

In this Chapter Paul doth prophetically fore­warn Timothy of, and practically forearm him a­against the Apostacy of the latter times.

In it first, the Malady is described, and 2. The Remedy is prescribed.

First, The Apostacy is described. 1. By the sure de­termination of it; the Spirit speaketh expresly, had it been doubtful, it need not have been so dread­ful, but its certain, and therefore calls for the more caution.

2. By the season of it, In the latter times. When the world groweth old, it will dore and decline; when it comes to the bottom, it will run dregs. Its last days which should be best, will be its worst days

3. By the causes procuring it, Seducing spirits, and Doctrine of devils, Satan and his Emissaries will, like Sampsons Foxes carry firebrands abroad to set the world in a hellish flame.

Secondly, The Remedy is prescribed, in refer­ence to himself.

Something he must forbear, Refuse prophane and old wives fables; [...]. Rejice Piscat. Beza. Excommunica, alii. If thou wouldst not swim down with the tide of those apostatising times, take heed of steering thy course by prophane though ancient customs: Refuse them with scorn, reject them with anger; let thy spirit rise and thy stomack turn at the very sight of such sins. One way to prevent Apostacy, is to refuse ungrounded antiquity. The will of the Father of spirits, not the ways of the fathers of our flesh is to be the rule of our walking. It is well observed that God in no command but the second (which forbids his Worship in any way not appointed by his Word) threatneth to visit the sins of the fathers upon the children, because superstitious. Worshippers are of all men most strengthned by the Traditions of [Page 5]their Fathers. They will tell us. Shall we be wiser then our Fathers. Now because they are resolved to sin with their Fathers, God is resolved they shall suffer for their Fathers. They that will fol­low their forefathers in sin, for ought I know must follow their forefathers to hell. If Timothy would not share in others declensions, he must forbear others traditions, Refuse prophane and old wives fables.

Something he must also follow after, Exer­cise thy self unto godliness: This is the special help which the skilful physician appointeth his beloved patient in those infectious times to preserve his soul in health. As a pestiferous air is very dange­rous to the body, yet for a man to get, and make it his work to keep a sound constitution will be an excellent means to prevent infection: So an Apostatizing place or people is very dangerous to the soul (spiritual diseases are more catching and killing then corporal) but a spiritual habit of a real sanctity, with a constant care to continue and increase it, will be a soveraign means to preserve it in safety. Bodies without life quickly corrupt and become unsavory; not so living creatures: Running waters are sweet and clean, when stand­ing ponds putrifie and abound in vermine. He that is ever trading and thriving in godliness need not fear that he shall prove a bankrupt: Carts o­verthrow not going up hill.

Timothy is considerable in his twofold capa­city.

1. As a Minister of Christ, or in his particular [Page 6]calling, in this respect he must exercise himself to godliness. Non tan tum sa­na doctrina, sed eti [...]m pia & re­lig [...]ola vita m [...] ­ [...]i [...]ri verbo opus [...]st Beza in loc A Pastor must not onely some days give precepts, but every day give a pattern to his people, he must not onely [...], but also [...] not onely divide the word rightly, but also order his conversation aright. He must as Nazianzen said of Basil, thunder in his doctrine, and lighten in his life. Singular holiness is required of those that minister about holy things: as Painters, they must teach by their hands, by their lives, as well as by their lips.

Ministers must exercise themselves to godliness, that is, do their duties with the greatest diligence. They are sometimes called the Salt of the earth, Matt. 5 13 14, because they must waste themselves to prevent corruption in others. Sometime the light of the world, they must consume themselves to direct o­thers in the way to heaven. Greg in 1. cap. lob. Gregory observeth that the Spirit of God appeared in two shapes, in the shape of a Dove signifying innocency, in the shape of Fire signifying activity. The zeal of Gods house (not the rust of idleness) must eat the Mi­nister up; he must be a burning shining light; if ever he would thaw the frozen hearts of his hear­ers, Quic quid d [...]cit Lutherus quic­quid scribit id in a [...]in: as pe [...]etrat & mirificos re­linquit acul [...]os in cordibus [...]o minum Melch. Adam. in vit. Luther. our Chappels must not be turned into Chappels of ease; Christ neglected his food, spent his strength, wrought so hard that he was thought to be beside himself. We are called Fishers, Labourers, Souldi­ers, Watchmen, all which are laborious callings. We are compared to clouds, the clods of the earth lye still, but the clouds of heaven are ever in moti­on, and dissolve themselves to refresh others.

But alas how many fleece their flocks, Sacerdotum no­mi [...]a acce [...]imus non ad quiet [...]n [...] sed ad labore [...] ut inver amu [...] in oper [...] q [...]od sig [...]amur in no mine Greg. l. 4. ep. 8. but never feed them, as if their Benesices were Sine cures. The Green-sickness is the maids, and laziness ma­ny Ministers disease: Who is instant in season and out of season? It was a notable speech of Boni­face the Martyr, to one that asked him, whether it was lawful to give the Sacramental wine in a wooden cup. Time was, when we had wooden cups and golden Priests, but now we have golden cups and wooden priests.

CHAP. II. The opening of the Text and the Doctrine.

2. TImothy is to be considered as a member of Christ, or in his general calling; and so this Exhortation belongs to every Christian.

In it we may observe these three parts.

• 1. The act, Exercise.
• 2. The subject of that act, Thy self.
• 3. The object about which it was to be con­versant, Ʋnto godliness; Exercise thy self unto godliness.

I shall briefly open the terms in the Text, and then lay down the Doctrinal truth.

Exercise] The word signifieth, [...]. Exercei semet­i [...]sem ad pieta­tem qui diliger­ter intambit action bus qui bus deus servi­tur. Est. in loc strip thy self naked; its a metaphor from Runners, or Wrest­lers, who being to contend for the prize, and re­solved to put forth all their strength and power, lay aside their cloaths which may hinder them, and [Page 8]then bestir themselves to purpose; as if Paul had said, O Timothy, let godliness be the object of all thy care and cost. Follow thy general calling with the greatest industry; pursue it diligently, do not loiter but labour about it: lay aside what may hinder, lay hold of what may further, and mind it as the main and principal work which thou hast to do in this world.

Thy self] A Christians first care must be about his own spiritual welfare. [...] Religion commands us to be mindful of, and helpful to our neighbours and relations; The Sun rayeth out his refreshing beams, and the Spring bubleth up her purling streams for the good of others. Fire in the chimney warm­eth the whole room, but it is burning hot on the hearth. Grace in a Saint will make him useful to sinners, but chiefly (though not solely) to his own soul. Timothy, be not like a burning glass to put others into a flame, whilst thou thy self remainest unfired, but work hard to exalt holiness in thine own heart: Exercise thy self.

Ʋnto godliness] Godliness is taken in Scripture either strictly or largely. [...] Verum & rect­um dei culium significat maxi [...] socris Scrip [...]. H [...]braea ph [...]asi timor do­mini vocatur. Sv [...]us interp. justitiam vo cat. Est in loc.

1. Strictly, and then it includeth onely the im­mediate worship of God, or obedience to the First Table, and is distinguished from righteousness, Tit. 2.11, 12. so ungodliness is distinct from unrighte­ousness, Rom. 1.18.

2. Largely, And then it comprehendeth our duty to our neighbour, as well as to God, and [Page 9]obedience to the Second as well as the first Ta­ble, so righteousness is religion, and in our deal­ings with men we may do our duty to God; its taken thus, 1 Tim. 6.6. and in the Text. The good Husbandman makes no balks in the field of Gods precepts. Timothy must make it his trade to pay God and men their due. He must not like the Pharisees seem as tender of the First Table as of the apple of his eye, and trample the second as dirt under his feet; they prayed in Gods house all day, to prey upon the widows house at night; nor as some (whom the world call honest men) who will not wrong their neighbours of the least mite, and yet wickedly rob God of many milli­ons; they steal from him both time and love, and trust and bestow them on earthly trifles; the bird that will flye well must use both wings; the Waterman if he would have his boat move right­ly, must ply both oars; the Christian if he would make any thing of his heavenly trade must minde both Tables.

The Truth that I shall draw from the Text is this, ‘That Godliness ought to be minded, as every ones main and principal business. Exercise thy self unto godliness.’

Religion must be our cheif occupation. The great Trade that we follow in this world, must be the Trade of Truth.

It is observable, that the more noble and sin­gular a being is, the more it is imployed in a suita­ble working. God who is the highest in perfecti­ons, is not onely the holiest but the most con­stant [Page 10]and diligent in his operations. Hitherto my Father worketh and I work, Joh. 5.17. His work in­deed is without weariness, his labour without the least lassitude (as they say of Heaven Coeli motus quies) all Gods working days are Sabbaths, days of rest; but he is a pure act, and he is every mo­ment infinitely active from and for himself. An­gels are next to God in being, and so are next to him in working. They do God the most service, and they do him the best service; they serve God without sin, and they serve him without ceasing; he makes his Angels spirits, and his Ministers a flame of fire, Heb. 1.7. spirits are the most active crea­tures with life, fire is the most active creature without life, a flame is the most operative part of the fire: Thus active are Angels in working for God. Some by fire understand lightnings, by spi­rits, winds. As winds and lightnings presently pass through the earth, so Angels presently fulfil Gods holy Will.

Now as he hath given man a more excellent be­ing, then the rest of the visible world, so hath he called him to follow after and abound in the most excellent work. God hath appointed contempla­tion or vision to be mans reward in heaven. To see God as he is, and to know him as he is known of him; but service and action to be his work on earth, to exercise himself to godliness.

Some read that, Job 5.7. thus, Man is born to work as the sparks flie upward. Indeed it is the decreed lot of all mankind to labour. Adam was called to industry in his state of innocency, Gen. 2.15. and [Page 11]since mans fall, Non est panis cujusquam pro­prius, nec sum­mi quidem re gis nisi strenue laboret in voca­tione sua. Rol. 1 Thess. 3.6. his work which was before his plea­sure, is now his punishment, if he eat not his bread in the sweat of his brow or his brains, he steals it: He that like a body louse lives upon others sweat, is like Jeremiahs girdle good for nothing. But the main work which God commandeth and commendeth to the children of men, is to glori­fie him upon earth, by exercising themselves to god­liness. This is Gods precept, and this hath been the Saints practice: This is Gods precept, Work out your salvation with fear and trembling, Phil. 2.12. In which words we have the Christians end, eternal life, Salvation; and the means to attain it diligent labour, work out your salvation; he had need to labour hard that would attain Heaven. Non dicit [...], opera­minised [...], acura­te magno (que) cum stud [...]o operami­ni, cum m [...]ta dil [...]gentia & so­licitudine per­gite vestram o­perari salutem. A Lapid. in Phil. 2. Godliness must be not [...], his by-business, but [...], his main business. The Jews have a pro­verb (alluding to Manna, which was to be ga­thered the sixth day for the seventh, because on the seventh none fell from heaven) He that ga­thereth not food on the Sabbath eve, shall fast on the Sabbath day. Intimating thereby that none shall reign in Heaven but such as have wrought on earth.

This hath been the Saints practice, Our con­versation is in heaven, Phil. 3.18. Though our habi­tations be on earth, yet our [...], our negoti­ation is in heaven. As a Merchant that lives in London drives a great trade in Turky, or the re­motest part of the Indies: So Paul and the Saints traded and traffiqued afar off in the other world above, even when their abodes were here below. [Page 12]Godliness was their business; Christianity was minded and followed as their principal trade and calling: It is the calling of some, to plough, and sow, and reap: The Christian makes and follows it as his calling, to plough up the fallow ground of his heart, to sow in righteousness, that he may reap in mercy, Hos. 10.12. The trade of others is to buy and sell; the godly man is the wise Merchant tra­ding for goodly pearls, that sells all to buy the field where the pearl of great price is, Matth. 13.43.

For the Explication of this Truth, That religi­on or godliness ought to be every ones principal bu­siness, I shall speak to these three things:

First, What Religion or godliness is.

Secondly, What it is for a man to make Religion his business, or to exercise himself to Godliness

Thirdly, Why every Christian must mind Godliness as his main business.

CHAP. III. What Godliness is.

FOr the first, what Religion is. The derivation of the word, will somewhat help to the expli­cation of the thing, the Latin word Religio from which our English word comes, C [...]er. [...]b. 2. de [...] d [...]r. [...]h. [...]on. [...]. lib. 1. de relig. cap. 13. Some derive a Relegendo, because men by serious reading come to be Religious, grace sometimes findeth a passage through the sight into the soul. The eye (as in Au­stin [Page 13]and Junius) hath affected the heart, Zanchy derives it a Religendo, or rather a re-eligendo from chosing again, or a second time, because a Reli­gious person chuseth God for his chiefest good and portion. His first choice was carnal of the flesh and the creature but his second choice is spiritual of God and Christ, and this choice is Religion. Austin and Lactantius (to whom I rather incline) derive it a Religando from binding or knitting, Aug. Tom. 1. lib. de vera relig. Lact. lib. 4. Di­vin. inflit. c. 18. be­cause it is the great bond to joyn and tie God and man together. As the parts of the body are knit to the head, by the nerves and sinews, so man is knit to God by Religion. Sin and irreligion separate God and man asunder, your iniquities have separated be­tween you and your God, Isa. 59.2. Godliness and Religion unite God and man together, I will dwell in them and walk in them, and I will be their God, and they shall be my people. 2 Cor. 6.16: Atheism is a departing or going away from God, Eph. 4.18. Heb. 3.12. Religion is a coming or returning unto God, Heb. 10.22. Jer. 3.1. The great misery of man by his fall, is this, He is far from God; And the great felicity of man by favour, is this, He draweth nigh to God, Psa. 73.2. ult. Jam. 4.8. Irreligion is a turning their backs upon God, but Religion is a seeking the face of God, and a fol­lowing hard after him, Psa. 2.3. Psa. 27.8. Psa. 63.8. By ungodliness men wander and deviate from God, by godliness men Worship, and are devoted to God, Psa. 119.150 and 38. verses.

The Grecians call it [...], Beza thinks, Beza in Col. 2.18 from Orpheus a Thracian, who first taught the Mysteries [Page 14]of Religion among his Countrymen. Ab [...] hene vel recte & [...] colo. The word in the Text is [...], which in a Word signifieth right or straight worship, according to which I shall describe it thus.

Godliness is a Worshipping the true God in heart and life, according to his revealed Will.

In this description of Godliness I shall observe four parts. First, The Act, it is a Worship. Secondly, The Object of this Act, the true God. Thirdly, The Extent of this Worship, in heart and life. Fourthly, The Rule, according to his revealed Will.

First, Cultus religiosus est obsequium supremum illi soli debitum qui est principium & autor tam creatio is quam beatificationis nostrae Daven. Determ. For the Act, Godliness is a Worship; Worship comprehends all that respect which man oweth and giveth to his Maker, it is that service and honour, that fealty and homage, which the creature oweth and tendereth to the fountain of his being and happiness; it is the Tribute which we pay to the King of Kings, whereby we acknow­ledge his Soveraignty over us, and our depen­dance on him. Cultus corporis & cultus consci­entiae. Give unto the Lord the Honour due unto his Name, Worship the Lord in the beauty of holiness, Psa. 29.2. To Worship God is to give him the Glory which is due to him; It is a setting the Crown of Glory on Gods Head, to render him due honour, is true Holiness; To deny this is Atheisme and Irreligion. All that inward reve­rence and respect, and all that outward obedience and Service to God, which the word injoyneth, is included in this one word Worship.

This Worshipping God, is either external or internal, God is to be worshipped with the body, Joshua fell on his face and Worshipped, Josh. 5.14. [Page 15] Moses bowed his head and Worshipped, Exod. 4.32. Jesus lifted up his eyes to Heaven and Prayed, Joh. 17.1. David lifted up his hands to God, Psa. 63.4. The bodies of Saints shall be glorified with God hereafter, and the bodies of Saints must glo­rifie God here, Phil. 3.21. Rom. 12.1.

Inward worship is sometimes set forth by loving God, Jam. 2.5. sometimes by trusting him, Psa. 16.1. sometimes by delighting in him, Psa. 37.3. sometimes by sorrow for offending him, Psa. 51.3. because this Worship of God (as one peice of gold containeth many peices of silver) comprehendeth all of them. All the graces are but so many links of this golden chain. As all the members of the natural body are knit together, and walk always in com­pany, so all the parts of the new man are joyned together, and never go but as the Israelites out of Egypt, with their whole train; If there be one Wheel missing in a Watch, the end of the whole is spoiled; if one grace should be wanting in a Saint, he would be unsainted. There is a concatenation of graces, as well as of moral vertues. Those that Worship God give him their hottest love, their highest joy, their deepest sorrow, their strongest faith, and their greatest fear, as Abraham gave Isaac, he gives God all.

What Moses cals fearing God, Deut. 6.13. our Saviour quoting, calls Worshipping God ( Mat. 4.9, 10.) by a Synecdoche, because the former is both a part and a sign of the latter. As when the guard are watching at the Court gate, or on the stairs, and examining those that go in, its a sign the King [Page 16]is within, so when the fear of God stands at the door of the heart, to examine all that go in, least the Traytor Sin should steal in slily, its a sign that God is within, that he sits upon the Throne of the soul and is worshipped there.

Secondly, The Object, the true God. All Re­ligion without the knowledge of the true God, is a meer notion, a very empty nothing, Divine Worship is one of the chiefest jewels of Gods Crown, Cove ne qu [...]c­quam vel mente agnoscas vel corpore colas ut Deum, praet r me Ienovam Deum iuum. Calv. in 1. mand. which he will by no means part with, God alone is the Object of the godly mans worship, Exod. 20.2. His hope is in God, Psa. 39.7. his dependance is on God, Psa. 62.8. His dread is of God, Psa. 119.122. His love is to God, Ps. 18.1. God is the onely object of his prayers, Psal. 5.3. and 44 20. and of God alone are all his praises, Psal: 103.1. God alone is to be worshipped, be­cause he alone is worthy of worship; Thou art worthy, O Lord, to receive glory, and honor, and power, for thou hast created all things, Rev. 4.11.

To hold any thing in opinion, or to have any thing in affection for God which is not God, is Idolatry; to worship either men, as the Samari­tans did Antiochus Epiphanes, (stiling him the migh­ty God) or the host of Heaven, as the Ammonites; or the Devil, as the Indians; or the Belly, as the Glutton; or Riches, as the Covetous; or the Cross, as the Papist, is unholiness.

There is a civil worship due to men, Gen. 48.11. but sacred worship is due onely to God; and he is a jealous God, who will not give his glory to strangers, nor his praise to images.

The Heathen worshipped several gods, the As­syrians worshipped Belus; the Tyrians, Baal; the A­thenians, Diana; the Samians, Juno; the Lemni­ans, Vulcan; the Moabites, Chemosh; the Syrians Rimmon; the E Kronites, Baalzebub; the Babylo­nians, Bell; those Infidels, as one observeth well had their Deos mortuos, Idols; mortales men; mor­tiferos Lusts: therefore its considerable that when the Apostle speaketh of the Gentiles, during the time of their unregeneracy, whilst they served false gods, he saith, they lived without God, Eph. 2.12. False gods are no Gods; an Idol is nothing. 1 Cor. 4.8.

Thirdly, The extent, In heart and life: Godli­ness is the worshipping God in the inward motions of the heart, and the outward actions of the life; where the spring of the affections is clear, and the stream of the conversation runs clear, there is true godliness, the Egyptians of all fruits would make choice of the Peach to consecrate to their goddess, and they gave this reason for it, because the fruit thereof resembleth an heart, and the leaf a tongue. As they gave heart and tongue to the false god, we must to the true God. Heart-godliness pleaseth God best, but Life godliness honours him most; the conjunction of both make a compleat Christi­an. In a godly mans heart, though some sin be left, yet no sin is liked; in his life, though sin may remain, yet no sin reigns: His heart is suitable to Gods Nature, and his life is answerable to Gods Law; and thence he is fitly denominated a Godly man.

In heart, Hypocrisie is a practical Blasphemy; I know the blasphemy of them that say they are Jews and are not. Gods eye taketh most notice of the jewel of spiritual devotion; the eyes of men, of the cabinet of outward adoration. My son give me thy heart, saith God, Pro. 33.26. The Heart is the King in the little world, Man; which giveth Laws both to the inward powers, and outward parts, and reign­eth and ruleth over them at pleasure.

The life of Godliness lyeth much more in the heart then in the life; and the Saints character is from their inward carriage towards God, they worship God in the Spirit, Phil. 3.3. A great French Peer is called le bon Chrestien, the good Christian, because they say it is never rotten at the core; God is a Spirit, and he will be worshipped in spirit and in truth, Joh. 4.24. In truth, that is scripturally, opposite to the inventions of mens heads: In Spi­rit, that is sincerely, opposite to the dissimulation of mens hearts. The deeper the belly of the Lute is the pleasanter the sound; the deeper our wor­ship comes from the heart, the more delightful it is in Gods ears.

And Life godliness, as it sets God on the Throne of the conscience, so it walks with God in the con­versation. Though the spiritual (as the natural) life begin at the heart, yet it doth not end there, but proceeds to the hands; the same water ap­peareth in the Bucket which is in the Well. As when the heart is like a dunghil full of filth, it sends forth a noisom and unsavoury stench in the life; so when the heart is like a box of musk, it perfumes and [Page 19]sents the tongue, and eyes, and ears, and hands, and whatsoever is near it with holiness: Worship is called the name of God, Ps. 29. and worshipping, a praising him, 2 Chron. 7.3. Because as a man by his name, so God by his worship is known in the world; and those that worship him in their practi­ces, do before the eyes of the world give him praise.

Fourthly, The Rule, according to his revealed will Every part of Divine Worship, must have a Divine Precept. As the first Command teacheth us what God is to be worshipped, so the second Command teacheth in what way he will be wor­shipped. The Tabernacle and all the instruments thereof, yea the very snuffers and ash-pans were to be made exactly according to the pattern in the mount, Exod. 25.40. Heb. 8.5. Typifying that all the exercise of worship used by the Church, whe­ther in Doctrine or Discipline, must be conformed to the written Word, Gal. 1.8. Our Religion must be not onely rational but regular; our wor­ship must be both universal and canonical, [...], Gal. 6.16. As many as walk accor­ding to this canon, or rule, peace be unto them. The Saints service must be Word-service, [...], Ro. 12.1. so the word is rendred by our Translators, 1 Pet. 2.2. [...], the sincere milk of the Word. The institutions of Christ, not the inventions of men are the rule of worship. Our work is not to make Laws for our selves or others, but to keep the Laws which the great Prophet of his Church hath taught us: that coyn of worship which is currant [Page 20]amongst us must be stampt by God himself. Traditioni hu­manae nomen re­ligionis appli­cant, ut religio appelletur, cum sit sacrilegium quia quod contra authorear est sa­crilega mente in ventum est Amb. in Col. 2. We are to be governed as the point in the compass, not by the various winds (the practices of former ages, or the fashions of the present generation which are mutable and uncertain) but by the con­stant heavens. Our devotion must be regulated exactly according to the Standard of the Word. It is Idolatry to worship a false god, or the true God in a false manner.

Men indeed are no sooner pluckt out of the pit of Atheism, Nihiladeo offen dit hominum mentes ut sim plicitas divino­rum operum, Tertul. but they presently climb the high places of superstition, delighting to go from one extream to another. As a gay suit of apparel, so the ser­vice of God in a gaudy dress, is most taking with carnal eyes. I have read of a Popish Lady in Paris, that when she saw a glorious procession to one of their Saints, cryed out, Oh how fine is our Religion beyond, that of the Huguenots, they have a mean and beggarly religion, but ours is full of brave­ry and solemnity. But as Heraulds say of a coat of Arms, The second command­ment bindes to the true worship of the true God, which is only as himself commandeth and by the means, rites and services which he or­daineth. Ainsw Arrows. against Idols cap. 1. if it be full of gays and devices it speaks a mean descent; so truly that manner of worship which is mingled with mens inventions, speaks its descent to be mean; namely, from man. To the Law and to the Testimonies, if they speak not according to this, it is because there is no light in them, Isa. 8.20.

Such may serve God with more pomp then o­thers, but I am confident they serve him to less. profit then others, In vain do they worship me, teach­ing for doctrines the commandments of men, Matth. 15.9. their worship is in Gods account no wor­ship, [Page 21]they who made Temples, Altars and Cere­monies of their own heads, thought that they had remembred God, but he tells them plainly that they had forgotten him, Hos. 8.11, 13, 14. Men ma­nifest abundance of arrogancy in undertaking to prescribe newer and neater ways of worship then God himself, as if they excelled his Majesty in wisdom; but little do they think how exceeding­ly by such practices they provoke him to fury, Will-worship Ezek. 8.3, 4, 5, per tot. Ezek. 43.8. In their setting of their thresholds by my thresholds, and their posts by my posts, they have even defiled my holy name by the abominations which they have committed; where­fore I have consumed them in mine anger, So Ezek. 6.9. 2 Chron. 7.20.

CHAP. IV. What it is for a man to make Religion his busi­ness, or to exercise himself to Godliness

I Proceed to the second particular promised, is to shew what it is for a man to exercise himself to Godliness. It implyeth these three things.

First, To give it the precedency in all our actions; that which a man maketh his business he will be sure to minde, whatsoever he omits. A good Hus­band will serve his shop before his sports, and will sometimes offer an handsom & warrantable kind of [Page 22]disrespect to his friends, that his calling may have his company; he will have some excuse or other to a­void diversions, and force his way to his trade through all opposition, and all because he makes it his business: He that makes Religion his business, carrieth himself towards his general, as this man doth towards his particular calling: In his whole life he walks with God, and is so mannerly and dutiful as to give God the upper hand all the way. He knoweth that his God must be wor­shipped, that his family must be served, and that his calling must be followed (for Religion doth not nullifie, onely rectifie his carriage towards his earthly vocation) but each in their order, that which is first in regard of excellency, is first in re­gard of his industry. He is not so unnatural as to serve his cattle before his children, nor so Atheisti­cal as to serve his body and the world before his soul and his Saviour. He is so sensible of his infi­nite ingagements to the blessed God, that he al­lotteth some time every day for his religious du­ties, and he will be sure to pay God home to the utmost of his ability whosoever he compounds with or pays short.

As he saile along through the tempestuous sea of this world towards his eternal Haven of rest, he hath many temporal affairs in his company, but he is specially careful that they keep their distance, and strike sail through the whole voyage. If his world­ly-businesses offer, like Hagar, to justle or quar­rel for preheminence with their superior, Reli­gion, he will if possible chide them, into subjection [Page 23]and cause them to submit; but rather cast them out, then suffer them to usurp Authority over their Mistris.

He that minds Religion by the by, will if other things intervene, put it back, and be glad of an excuse to wave that company, to which he hath no love; nay he doth in the whole course of his life, prefer his Swine, as the Gadarens, before his soul; set the Servant on Horse-back, and suffer the Ma­ster to go on foot. His voice to Religion is like the Jews to the poor man in vile Rayment; stand thou there, or fit thou here under my foot-stool; and his words to the World, are like theirs to the man in goodly apparel, Come up hither, or sit thou here in a good place, James 2.2, 3. He doth like Jacob, lay the right hand of his care and diligence upon the youngest Son, the body; and the left hand up­on the first born of the soul; That which was Esaus curse is esteemed by him as a blessing, that the Elder serves the Tounger; He is so unwise as to esteem lying vanities before real mercies; often so unworthy, as to forget God, whosoever he remembreth; and so uncivil at best, as to give God the Worlds leavings, and to let the Almighty Creator Dance attendance till he pleaseth to be at leasure. If he be in the midst of his devotion, he makes an end upon the smallest occasion, Plut. and is like the Patriarch, who ran from the Altar when he was about his Office, to see a Fole new fallen from his beloved Mare.

But every Saint like Solomon first builds an house for God, and then for himself. Whoever be dis­pleased, [Page 24]or whatever be neglected, he will take care that God be worshipped; Abrahams Steward, when sent to provide a Wife for Isaak, though meat were set before him, refused to eat till he had done his errand, Gen. 24.33. Godliness is the errand about which man is sent into the World, now as faithful servants we must prefer our Message before our meat, and serve our Master be­fore our selves.

He that makes godliness his business, gives it the first of the day, and the first place all the day. He gives it the first of the day; Jesus Christ was at prayer, a great while before day, Mark 1.35. Abra­ham rose up early in the morning to offer Sacrifice. Gen. 22.1. So did Job 1. and 5. David cryeth out O God, my God, early will I seek thee, Psa. 63.1. In the morning will I direct my prayer to thee, and look up, Psa. 5.3. The Philistines in the morning early offered to their God Dagon. The Persian Magi Worshipped the rising Sun, with their early hymns, The Saint in the morning waits upon Heavens Ma­jesty. As soon as he awakes, he is with God, one of his first works when he riseth, is to ask his Hea­venly Father Blessing. Like the Lark he is up early, singing sweetly the praise of his Maker, and often with the Nightingale late up, at the same pleasant tune.

He finds the morning a greater friend to the Graces, then it can be to the Muses. Naturalists tell us that the most orient pearles, are generated of the Morning dew. Sure I am, he hath sweet communion with God in morning duties.

Reader, Let me tell thee, if Religion be thine occupation, thy business, God will hear from thee in the morning, one of the first things after thou art up will be to fall down and worship him. Thy mind will be most free in the morning, and thine affections most lively (as those strong waters are fullest of spirits which are first drawn) and sure­ly thou canst not think but that God who is the best and chiefest good, hath most right to them, and is most worthy of them.

As a godly man gives religion the preceden­cy of the day, so he gives it the precedency in the day; The Jews (some say) divide their day in­to prayer, labour and repast, and they will not omit prayer, either for their meat or labour. Grace (as well as nature) teacheth a godly man not to neglect either his Family or body, but it teacheth him also to prefer his soul, and his God before them both. Seneca though an Heathen, could say, I am greater, and born to greater things then to be a drudge to, and the slave of my body. A Christians Character, is that he is not carnal, or for his body, but spiritual, or for his soul, Rom. 8. It was a great praise which Ambrose speaks of Valentinian, Never man was a better ser­vant to his Master, then Valentinians body was to his soul.

This is the godly mans duty, to make Heaven his Throne, and the Earth his foot-stool. Its the ex­position which one gives upon those words, Sub­due the Earth, Gen. 1.28. that is thy body, and all earthly things to thy soul. Our earthly callings must [Page 26]give way to our Heavenly, we must say to them as Christ to his Disciples. Tarry you here while I go and pray yonder, and truely godliness must be first in our Prayers, Hallowed be thy Name, thy Kingdom come, before, give us this day our daily bread; and first in all our practices seek first the Kingdom of God, and the righteousness thereof, and all other things shall be added to you. Mat. 6.33.

Secondly, to make Religion ones business, con­taineth to pursue it with industry, in our conversations. A man that makes his calling his business, is not lazy but laborious about it, what pains will he take? what strength will he spend? how will he toil and moil at it early and late? The Tradesman, the Husbandman, eat not the bread of Idleness, when they make their callings their business; if they be good Husbands, they are both provident to observe their seasons, and diligent to improve them for their advantage, they do often even dip their food in their sweat, and make it thereby the more sweet. Their industry appears in working hard in their callings, and in improving all opportuni­ties for the furtherance of their callings.

1. Thus he that makes Religion his business, is industrious and laborious in the work of the Lord. The heart of his ground, the strength of his inward man, is spent about the good corn of Religion, not about the weeds of earthly occasions. He makes hast to keep Gods Commandements, know­ing that the lingring lazy Snail is reckoned among unclean creatures, Levit. 11.30. and he is hot [Page 27]and lively in his devotion, knowing that a dull, Eo quòd pigrnns & tardum ani­ [...] [...] est. [...]ellarm. drou sie Ass (though fit enough to carry the image of Isis yet) was no fit sacrifice for the pureand active God, Exod. 13.13. He giveth God the top, the cheif, the cream of all his affections, as seeing him infinite­ly worthy of all acceptation: He is not slothful in business, but fervent in spirit, when he is serving the Lord, Rom. 12.11. He beleiveth that to fear God with a secondary fear, is Atheism; that to trust God with a secondary trust, is Treason; that to ho­nour God with a secondary honour, is Idolatry; and to love God with a secondary love, is Adultery; therefore he loveth (and he feareth, and trusteth, and honoreth) the Lord his God, with all his heart, and with all his soul, and with all his strength, Mat. 22.36, 37. His love to God is a labour of love, as strong as death, the coals thereof are coals of Juniper, which do not onely burn long (some say twelve moneths together.) but burn with the greatest heat. His measure of loving God is without mea­sure.

The Samseans in Epiphanius were neither Jews, Gentiles nor Christians, yet preserved a fair cor­respendency with all: An Hypocrite is indifferent to any, never servent in the true Religion.

It is reported of Redwald King of the East Sax­ons, Cambd Brittan. the first Prince of this Nation that was bapti­zed, that in the same Church he had one Altar for the Christian Religion, another for the Heathenish Sacrifices. The true Beleiver doth otherwise, he that makes Religion his work, gives God the whole of his heart without halting and without halving.

Set him about any duty, and he is diligent in it. In prayer, Innuit certa­men & quasi luctam cum deo ipso. Epis. Dav. in loc. he laboureth in prayer, Col. 4.12. he cryeth to God, 1 Sam. 7.9. he cryeth mightily, Jonah 3.8. he poureth forth his soul, Lam. 2.19. he strives in supplication with God, Rom. 15.30. stirs up himself to lay hold on God, Isa. 27.5. and even wrestleth with Omnipotency, Gen. 32.14. When the mill of his prayer is going, his fervent affections are the wa­ters that drive it. There is fire taken from Gods own Altar (not the ordinary hearth of Nature) and put to his incense, whereby it becomes fra­grant and grateful to God himself. His fervent prayer is his key to Gods Treasury, and his endea­vour is that it rust not for want of use. When he goeth to the Sacrament he is all in a flame of af­fection to the Author of that feast: With desire he desires to eat of the Passover. He longs exceed­ingly for the time, he loves the Table; but when he seeth the Bread and Wine, the wagons which the Lord Jesus hath sent for him, oh how his heart revives! When he seeth the Sacraments the Bo­dy and Blood of Christ in the elements, who can tell how soon he cents? how fast this true Eagle flyeth to the heavenly carkass.

At hearing he is heedful, he flyeth to the salt­stone of the Word with swiftness and care, as Doves to their columbaries, Isa. 60.8. As the new born babe, he desires the sincere milk of the Word, and when he is attending on it, he doth not dally nor trifle, but as the Bee the flower, and the childe the breast, suck with all his might for some spiritual milk, Isa. 66.11. Deut. 28.1. he heark­neth [Page 29]diligently to the voyce of the Lord his God; let him be in company, taking notice of some abo­minable carriage, he will rebuke cuttingly, Tit. 1.13. If he gives his bitter pill in sweet syrrup, you may see his exceeding anger against sin, whilst you behold his love to the sinner; he is though a meek Lamb when himself, yet a Lion when God is dis­honoured; his anger waxeth hot when men affront the most High, Exod. 32.19. If he be counselling his child or friend to minde God and godliness, how hard doth he woo to win the soul to Christ? how many baits doth he lay to catch the poor crea­ture? you may perceive his bowels working by his very words: How fervent, how instant, how urgent, how earnest is he to perswade his relation or acquaintance to be happy? He provokes them to love and to good works.

Set him about what religious exercise you will, and he is, according to the Apostles words, zealous (or fiery fervent) of good works; like spring wa­ter, he hath a living principle, Plin. lib. 5. cap. 5. and thence is warm in winter, or like Debris in Cyrene is seething hot: As Augustus said of the young Roman, Quic­quid vult, valde vult; Whatsoever he goeth about, that concerns the glory of his Saviour and the good of his soul, he doth it to purpose. As Paul saith of himself, I follow after if that I may apprehend, Phil. 3.10. The word in the original is emphatical [...], I prosecute it with all my strength and power, that I may attain if it be possible. The word is ei­ther an allusion to persecutors, Matth. 5.10, 11, 12. for its used of them frequently, so Piscator takes it. [Page 30]Or to Hunters, Est more vena tarum persequi feram. Ar [...]t. according to Aretius; take ei­ther and the sence is the same, and very full. As persecutors are industrious and incessant in search­ing up and down for poor Christians and hailing them to prison; and as Huntsmen are up betimes at their sport, follow it all day, and spare for no pains, even sweating and tyring themselves at this their pleasure; so eager and earnest, so indi­fatigable and industrious was Paul, and so ought every one of us to be (the command is delivered to us, in the same word, Heb. 12.14.) about god­liness.

A man that minds godliness onely by the by, looks sometimes to the matter, seldom to the manner of his performances. Opus operatum the work done is a full discharge for him, how slightly or slovenly soever it be done. If he stumble some­times upon a good work, yet it is not his walk, and when he is in that way he cares not how many steps he treads awry. It may be said of him as of Jehu, He takes no heed to walk in the way of the Lord God of Israel, with his heart, 2 King. 10.31. He makes an Idol of the blessed God, (he prays to him, and hears from him, as if he had eys and saw not, as if he had ears and heard not, as if he had hands and wrought not) and any thing will serve an Idol. How aptly and justly may God say to him after his duties, as Cesar to the Citizen after Dinner (who having invited the Emperour to his Table, made but slight preparation and slender provision for him) I had thought that you and I had not been so fa­miliar.

But he that exerciseth himself to godliness hath a more awful and serious carriage towards God. 'Er [...] omnibus viribus vobementer, prolixe, toto ani­mo. A Lapide. [...] dicitur quod in longum protenditur. [...]eza. The twelve Tribes served God, instantly day and night, Acts 26.7. fervently, vehemently to the utmost of their power; the word implyeth both extension and intention, the very Macro. Satur lib. cap. 4. heathen could say that the Gods must be worshipped, [...] either to our utmost with all, or not at all.

2. The industry of a man about his calling, or whatsoever he makes his business, appeareth in his taking all advantages for the furtherance thereof. A Tradesman that minds his employment, doth not onely in his Shop, but also abroad, and when he is from Home, drive forward his Trade. In­deed, when he is in his Shop, his eyes are most about him, to see what is wanting, that it may be supplied, to take care that all his customers may be satisfied, and to order things so, that by his buying and selling, his stock may be increased; but if he walk from home, he doth not wholly leave his Trade behinde him If he visit his friends or ac­quaintance, and there be any likelyhood of doing any good, you may observe him questioning the price of such and such commodities, enquiring at what Rates they are afforded in those parts, and if they be cheap, possibly furnishing himself from thence, if dear (it may be) putting off a conside­rable quantity of his own. Because he makes it his business, his mind runs much upon it, that wherever he is, he will be speaking somewhat of it, (if occasion be offered) whereby he comes now and then to meet with such bargains as tend much [Page 32]to his benefit; so the Christian that makes Religi­on his business, is industrious to improve all oppor­tunities for the furtherance of his general call­ing: as his time (for he is Gods servant) so his trade goeth forward every hour; He is David like as a sparrow upon the house top looking on this side and that side to see where he may pick up some spiritual food. He doth not onely in the Church and in his Closet, but also in all his converses with men walk with his God. If God prosper him, as the ship mounts higher according to the increase of the Tide, so his heart is lifted up the nearer to God, as Gods hand is enlarged towards him. If God afflict him, as the nipping north wind purifies the air, so the besom of affliction doth sweep the dust of sin out of his heart. As his pulse is ever beating, so his heavenly trade is ever going forward His visits to his friends are out of conscience as well as out of courtesie, & his endeavor is either by some savoury Scripture expression, or some sober acti­on to advantage his company: He will watch for a fit season to do his own and others souls service, and catch at it as greedily, and improve it as diligently as Benhadads servants did Ahabs words.

If he be eating or drinking, the salt of grace is ever one dish upon the table to season all his diet: He will raise his heart from the daily bread, to the bread that came down from heaven; he eateth, is full, and blesseth the Lord: Before he begins he ask­eth God leave, while he feeds, he tasteth Gods love, and when he hath done he giveth God thanks.

If he be buying or felling, he is very willing that God should be a witness to all his bargains, for he prayeth to God as if men heard him, and he tra­deth with men as if God saw him; His shop as well as his Chappel, is holy ground.

If he be amongst his Relations, he is both desi­rous and diligent to further Religion. His endea­vour is that those that are nigh him in the flesh may be nigh God in the spirit. He is careful that both by his precepts and pattern he may do somwhat for their profit. His house as well as his heart is conse­crated to God.

As Cesars Image was stampt on a penny, as well as on a greater piece, Mat. 22.20. So godliness which is the Image of the King of Kings is imprin­ted not onely on his greater and weightier, but also upon his lesser and meaner practices.

Godliness is not his Physick which he onely now and then (as at Spring and Fall) makes use of, but his food, which he daily dealeth about; besides his set times for his set meals of Morning and Even­ing devotion, he hath many a good bait by the by, in the day time. Evening, Morning, and at Noon will I pray, and cry aloud, Psa. 55.17. Oh how love I thy Law, it is my meditation, (not some part but) all the day. Whether the actions he be about be natural or civil, he makes them sacred; whe­ther the Company he be in be good or bad, he will mind his holy calling; whether he be riding or walking, whether he be at home or abroad, whether he be buying or selling, eating or drinking, what­soever he be doing, or wheresoever he be going, [Page 34]still he hath an eye to further godliness, Anima est tota in toto & tota in qualibet parte because he makes that his business. What the Philosopher said of the soul in relation to the body, The soul is whole in the whole body, and whole in every part of it, is true of godliness, in reference to the life of a Christian, godliness is whole in his whole conversation, and whole in every part of it. As the constitution of mans body is known by his pulse, if it beat not at all he is dead, if it beat and keep a constant stroke, its a sign the body is sound: Godliness is the pulse of the soul, if it beat not at all, the soul is void of spiritual life, if it beat equally and constantly, it speaks the soul to be in an excellent plight.

It was the practice of our Saviour (who left us a blessed pattern therein) to be always furthering godliness; when bread was mentioned to him, upon it, he diswaded his Disciples from the leaven of the Pharisees, Mat. 16.5.6. When water was denyed him by the Samaritan woman, he forgets his thirst and seeks to draw her to the Well-spring of happi­ness, John 4.10. When people came to him for bodily cures, how constantly doth he mind the safety of their souls; Thou art made whole, go sin no more, or thy sins are forgiven thee. He went about doing good, in the day time working Miracles and Preaching, in the night time he often gave himself to meditation and prayer.

He that minds Religion by the by doth other­wise, he can ( Proteus like) turn himself into any shape which is in fashion. Purch. Pilgr. Vol. 1. p. 416. As the Carbuncle, a Beast amongst the Blackamores, which is seen onely by [Page 35]night, having a stone in his Fore-head, which shi­neth incredibly and giveth him light whereby to feed, but when he heareth the least noise, he pre­sently lets fall over it a skin, which he hath as a natural covering, least its splendor should betray him; So the half Christian shines with the light of holiness by fits and starts, every fright makes him hold in and hide it. The mark of Antichrist was in his followers hands, which they can cover or discover at their pleasure, but the mark of Christs Disciples was in in their Foreheads, visible at all times.

Thirdly, To exercise our selves to godliness, im­plyeth to persevere in it with constancy to our dissolu­tion. Men follow their Trades, and open their Shops till death shut their eyes, and gives them a writ of ease; men pursue their earthly works, till death sound a retreat, and command their appea­rance in the other World. Many a one hath brea­thed out his last in the midst of his labour: His life and his labour have ended together. Let every man abide in the calling whereto he is called saith the Apostle. 1 Cor. 7.24.

They who make Religion their business, are con­stant, immoveable and do always abound in the work of the Lord. Their day of life is their day of labour, the sun ariseth and man goeth to his labour, until the Evening, Psa. 104.23. Death onely is their night of resting, when they die in the Lord, then, and not till then they rest from their labours. Saints are compared to Palm Trees, because they flourish soon; to Cedars, because they [Page 36]continue long; True Saints in youth al­ways prove Angels in age. B. Hall med. ti. cent. [...]. they often set out with the first, but always hold on to the last. The Philosopher be­ing asked in his old age, why he did not give over his studies; answered, When a man is to run a race of forty furlongs, he will not sit down at the thirty ninth and lose the price. The pious soul is faithful unto death, and injoyeth a Crown of life. As Cesar he is always marching forward, and thinks nothing done whilst any thing remains undone; Nil actumc e­dens si quid su per sset agend [...]m i [...]u [...]an. As they are fervent in their work, so they are con­stant at their work. The Church of Ephesus had Letters Testimonial from Heaven, for my names sake thou hast laboured, and hast not fainted. Rev. 2.3.

Water in the Baths is always warm; As long as there is Water, there is heat; not so our or­dinary water, though this may be warmed by the fire at present, yet if taken off, it returnes to its former coldness (nay it is colder then before, be­cause the spirits which kept it from the extremity of cold, are by the fire boyld out of it) The rea­son is plain, the heat of the Baths is from an inward principle, and therefore is permanent, the heat of the latter is from an external cause, and there­fore is inconstant.

That warmth of piety which proceeds from an inward principle of a purified conscience, is ac­companied with perseverance; but that profession which floweth from an outward motive (wheremen as Chamelions take their colour from that which stands next them, their Religion from those they [Page 37]have their dependence upon,) is of short dura­tion.

A man that minds Religion by the by, is like Ne­buchadnezzars Image, he hath an head of gold but feet of clay. His beginning may be like Nero's first five years, full of hope and encouragement, but afterwards as a carcass he is more filthy and un­savory every day then other. His insincerity cau­seth his inconstancy. Trees unsound at the root, will quickly cease their putting forth of fruit. Such men if godliness enjoy a summer of prosperity may like a Serpent creep on the ground and stretch themselves at length, to receive the warmth of the Sun, but if Winter come he will creep into some Ditch or Dunghil, least he should take cold.

Travellers that go to Sea, meerly to be Sea-sick, or in sport, if there arise a black cloud or storm, their voyage is at an end, they hasten to the har­bour; they came not to be Weather beaten, or to hazard themselves amongst the boistrous Bil­lowes, but onely for pleasure: But the Merchant that is bound for a voyage, whose calling and bu­siness it is, is not daun [...]ed at every Wave and Wind, but drives through all with resolution. He that onely pretends towards Religion, if a storm meet him in the way to Heaven, he leaves it and takes shelter in the earth; as a Snail, he puts out his head to see what Weather is abroad (what countenance Religion [...]ath at Court, whether great men do smile or frown upon the Ways of God) and if the Heavens be lowring he shrinks [Page 38]into his shell, esteeming that his onely safety. But they that make godliness their business, do not steer their course by such cards, they follow their trade, though they meet with many trials; as re­solved travellers, whether the ways be fair or foul, whether the weather be clear or cloudy, they will go on towards their Heavenly Canaan, They go from strength to strength, till they appear before God in Sion, Psa. 84.8.

When men follow godliness by the by, and in jest, they take it to farm and accept leases of it for a time, but if the times come to be such, that in their blind judgments, it prove an hard penny­worth, they throw it up into their Land-Lords hands; Vadat Christus (as he said) cum suo Evan­gelio; but men that make Religion their business, take it as their free hold, as their fee simple which they enjoy (and esteem it their priviledge so to do) for the whole term of their lives, I have chosen thy statutes as my heritage for ever, I have enclined my heart to perform thy statutes always unto the end. Psa. 119.11, 12.

The godliness of an unsound professour, is like the light of a Candle, fed with gross and greasie matter (as profit and honour and pleasure) which continueth burning, till that tallowy substance be wasted, but then goeth out and leaves a stench be­hind it; the holiness of a true Christian is like the light of the Sun, which hath its original in heaven, and is fed from above, and thereby shines brighter and brighter to perfect day. Prov. 4.18.

CHAP. V. Religion is the great end of mans Creation.

I Come in the third place to the reasons, The Reason of the Do­ctrine. Why godliness should be every mans main and princi­pal business.

First, Because it is Gods chief end in sending man into, and continuing him in this World. It is with­out question, that the work should be for that end, to which it is appointed, and for which it is maintained by a soveraign and intelligent work­man. Where the Master hath authority to com­mand, there his end and errand must be chiefly in the servants eye. Laert invit. Zen Zeno well defines Liberty to be [...], a power to act and practice at a mans own Pleasure; opposite to which, servitude must be a determination to act at, and according to the will of another. [...] Arist Polit. c. 9. A servant is (as the Ora­tour saith well) nomen officii a word that speaks one under command, he is not one that moveth of himself, but the Masters living instrument (ac­cording to the Philosopher) to be used at his plea­sure. According to the title or power which one hath over another, such must the service be. Where the right is absolute, the obedience must not be conditional; God having therefore a perfect sove­raignty over his creatures, and compleat right to all their services; his end and aim, his will and word, must be principally minded by them. Paul [Page 40]gathers this fruit from that root. The God whose I am, and whom I serve Act. 27.23. His subjection is founded on Gods Dominion over him.

Now the great end to which man is designed by God, Hic si. is Iu [...]a naefornationis ut homo si etm­plem De, & Deus ara homi nis. is the exercising himself to godliness. God erected the stately fabrique of the great World for man, but he wrought the curious piece of the little World [man] for himself, Of all his visible works he did set man apart for his own Worship. Man saith one, [...]ustum est ut creatura laudet creatorem ipse enim ad laudan dum secreavit. Aug. is the end of all in a semicircle, intima­ting that all things in the World were made for man, and man was made for God. It is but rati­onal to suppose that if this World was made for us, we must be made for more then this World. It is an ingenious observation of Picus Mirandula, God created the Earth for beasts to inhabit, the Sea for fish, the Air for fowls, the Heavens for Angels and Stars, man therefore hath no place to dwell and abide in, but the Lord alone.

The great God according to his infinite Wisdom hath designed all his creatures to some particular ends, and hath imprinted in their natures an ap­petite and propensity towards that end, as the point and scope of their being. (Yea the very ina­nimate and irrational creatures are serviceable to those ends and uses in their several places and sta­tions) Birds build their nests exactly, bringing up their young tenderly. Beasts scramble and scuffle for their Fodder, and at last become mans food. The Sun, Moon and Stars move regularly in their orbes, and by their light and influence [...]dvantage the whole World. The little Common-wealth [Page 41]of Bees work both industriously and wonderfully for the benefit of mankind. Flowers refresh us with their sents; Trees with their shade and fruits; Fire moveth upward, Earth falleth downward, each by nature hastning to its center; Thunder and Winds being exhalations drawn up from the earth by the heavenly bodies, The ancient Philoso­phers and the old Divines among the Pagans did pourtray their gods in wood and stone with mu­sical instruments, not that they beleeved the gods to be fidlers or lovers of musick, but to shew that nothing is more agreeable to the nature of God, then to do all in a sweet har­mony and proportion. Platarch. are wholly at (though stubborn and violent creatures) the call and command of the mighty possessor of Heaven and Earth, and with them, as with besoms he sweeps and purifieth the air; Fish sport up and down in rivers; Rivers run along sometimes seen, sometimes secret, never ceasing or tiring till they empty themselves into the Ocean; the mighty Sea (like a pot of water) by its ebbing and flowing purgeth it self, boyleth and prepareth Piscis à pasco sustenance for living creatures. Through this womb of moisture, this great pond of the world (as In contemp Bishop Hall termeth it) men travel in moveable houses, from Country to Country, transporting and ex changing commodities. Thus the Almighty Crea­tor doth ( [...], as Plato saith) observe a curious comely order in all his work, and appoints them to some use according to their nature. Surely much more is man (the point in which all those lines meet) designed to some noble end, suitable to the excel­lency of his being; and what can that be but to wor­ship the glorious and blessed God, and the exer­cising himself to godliness?

The Lord made all things for himself, Prov. 16.4. [Page 42]God made things without life and reason, Plato finem hu­jus mundi bo­nitatem dei esse affirmavit. to serve him passively and subjectively by administring occasion to man, to admire and adore his Maker; but man was made to worship him actively and af­fectionately, as sensible of, and affected with that Divine wisdom, power, and goodness which ap­pear in them. As all things are of him, as the ef­ficient cause; so all things must necessarily be for him, as the final cause. But man in an especial manner is predestinated and created for this pur­pose, Isa. 43.1, and 7. Thou art mine; I have crea­ted him for my glory; I have formed him, yea I have made him. There is both the author and the end of our creation; the author, I have created him; the end, for my glory. As man is the most exact piece on which he bestowed most pains, Sol [...]s homo sa­pientia instruct­us est ut religia­nem solus intel­ligat & haec est hominis at (que) mu­torum vel praeci­pua vel sola di­ [...]antia. Lact. de [...]ira dei. so from him he cannot but expect most praise. Lactantius account­eth religion the most proper and essential difference between men and beasts. The praises which Beasts give God are dumb, their sacrifices are dead; but the sacrifices of Men are living, and their prai­ses lively.

God did indeed set up the admirable house of the visible world (floaring it with the earth, wa­tering it with the Ocean, and ceiling it with the pearly Heavens) for his own service and honor, but the payment of this rent is expected from the hands of Man the inhabitant. He was made and put into this house upon this very account, that be might as Gods Steward gather his rents from o­ther creatures, and pay in to the great Landlord his due and deserved praise. Man is made as [Page 43]a glass to represent the perfections that are in God. A glass can receive the beams of the Sun into it, and reflect them back to the Sun again. The excellencies of God appear abundantly in his works; man is made to be the glass where these beams of Divine glory should be united and recei­ved, and also from him reflected back to God again.

O how absurd is it to conceive that God should work a body so curiously in the lowest parts of the Earth, embroyder it with nerves, veins, vari­ety and proportion of parts (miracles enough saith one between head and foot, to fill a Volume) and then enliven it with a spark of his own fire, a ray of his own light, an Angelical and Heaven born soul, and send this picture of his own perfections, this comely creature into the World, meerly to eat, and drink, and sleep, or to buy and sell, and sow and reap. Surely the onely wise God had an higher end, and nobler design in forming and fashioning man with so much care and cost.

The upright figure of mans body (as the poeti­cal Heathen could observe) may mind him of looking upward to those blessedmansions above; Os hominisubli­me dedit taelum­ (que) tueri jussit. Ovid. and that fifth muscle in his eye (whereby he differ­eth also from other creatures) who have onely four, one to turn downward, Columb. de re anat. l. 1. c. 9. another to hold forwards, a third to turn the eye to the right hand, a fourth to turn the eye to the left, but no unreasonable creature can turn the eye upward as man can) may admonish him of viewing those superiour glories, and exercising himself to god­liness, [Page 44]it being given him for this purpose, saith the Anatomist, that by the help thereof he might behold the Heavens; thus the blessed God even by sensible demonstrations speaks his mind and end in making man, but the nature of mans soul being a spiritual substance, doth more loudly proclaim Gods pleasure, that he would have it conversant about spiritual things. He made it an heavenly spark, that it might mount and ascend to Hea­ven.

A Philosopher may get riches, Arist. Polit. lib. 1. cap. ult. saith Aristotle, but that is not his main business, a Christian may, nay must follow his particular calling, but that is not his main business, that is not the errand for which he was sent into the World. God made parti­cular callings for men, but he made men for their ge­neral callings. It was a discreet answer of Anax­agoras Clazamenius to one that asked him why he came into the World, Coelum mihi pa­tria cuius cura summa est Anaxago. Dio­gen Laert. Ʋt coelum contempler, that I might contemplate Heaven. Heaven is my Country and for that is my chiefest care. May not a Christian upon better reason, confess that to be the end of his creation that he might seek heaven, and be ser­viceable to the Lord of Heaven, and say as Jerom, I am a miserable sinner, and born onely to Repent. The Jewish Talmud propounds this question, Why God made man on the Sabbath-eve, and gives this answer, That he might presently enter upon the com­mand of sanctifying the Sabbath, and begin his life with the worship of God, which was the chief reason and end why it was given him.

CHAP. VI. Religion is a work of the greatest weight. It is Soul-work, it is God-work, it is Eternity­work.

SEcondly, Godliness ought to be every mans main business, because it is a work of the greatest concernment and weight. Things that are of most stress call for our greatest strength. Our utmost pains ought to be laid out upon that which is of highest price: Mans diligence about any work must be answerable to the consequence of the work. The folly of man seldom appears more then in being very busie about nothing, in making a great cry where there is little Wool; like that empty fellow that shewed himself to Alexander (having spent much time and taken much pains at it before hand) and boasted that he could throw a Pea through a little hole, expecting a great reward, but the King gave him onely a bushel of Pease for a recompence, sutable to his diligent negligence, or his busie Idleness. Things that are vain and empty are unworthy of our care and industry. The man that by hard labour and hazard of his life did climb up to the top of the Steeple, to set an Egg an end, was deservedly the object of pity and laugh­ter: We shall think him little better then mad, that should make as great a fire for the rosting of an Egg, as for the roasting of an Ox.

On the other side, the wisdom of men never presenteth it self to our view in livelier colours, then in giving those affairs, which are of greatest concernment, precedency of time and strength. Of brutes man may learn this lesson. When the cart is empty, or hath but little lading, the Team goeth easily along, they play upon the road, but when the burden is heavy or the Cart stuck, they pull and draw, and put forth all their strength.

Now godliness is amongst all mans works of the greatest weight. The truth is, he hath no work of weight but this; this is the one thing necessary, and in this one thing are mans all things. Our unchange­able weal or wo in the other world is wrapt up in our diligence or negligence about this; our earthly business be they about food, or raiment, about honours or pleasures, or whatsoever, are but toys and trifles, but bables and Butterflies to this. As Candles before the sun they must all disappear and give place to this.

Moses a pious and tender Father, when leaving them (in his Swan-like Song) gives savoury advice to his Children. We need not doubt but his spiritu­al motions were quickest, when his natural motions were slowest; that the stream of grace ran with full strength, when it was to empty it self into the Ocean of glory. Mark what special counsel he gives them who were committed to his special care, Deut. 32.46. Set your hearts to all the words which I command you this day, for it is not a vain thing because it is your life, in which words we have 1. a Commandment, and 2. an Argument. The com­mandment [Page 47]is, Set your hearts to all the words which I command you this day, that is, exercise your selves to godliness. He doth not say lend them your ears, to listen to them slightly, or let them have your tongues to speak of them cursorily. No, it is not set your heads, but set your hearts to all the words, &c. He doth not say, let your works be ac­cording to these words, or let your feet ever make them your walk; No, it is not set your hands but set your hearts to the words that I speak unto you. Make it your business, and then your Ears and Ton­gues, your Feet, your Heads, your Hands, and all will be employed about them to the purpose. But what special Argument doth Moses urge for the enforcement of this great work, Surely that which I am speaking of, the weight of it. Set your he arts to all the words which I command you this day, For it is not a vain thing, because it is your life v. 47. Moses had experience that the hearts of the Israe­lites were exceeding knotty wood, and there­fore he useth an heavy Beetle to drive home the Wedge: It is not a vain thing, it is life; as if he had said, Were it a matter of small moment, ye might Laze and Loyter about it, but it behoves you to bestir your selves lustily to follow it, labo­riously to set your hearts to it, for it is as much worth as your lives; that pearl of matchless price is eng [...]g [...]d, and at stake in your pursuit of god­liness. Life though but natural, is of so much value, that men will sacrifice their honours, and pleasures, their wealth, and liberty, and all, to it.

The Egyptians parted with their costly jewels willingly, Hinc clamor ille desperation is in­dex; omnes mor­tui sumus, binc facilitas illa in dando Calo. in Exod. 12. [...]anquam si hoc pretio animas redimissent. Jun. in loc. to redeem their lives, as Calvin observeth. The widow in the Gospel spared none of her wealth to obtain health, which is much inferior to life. Skin for skin, all that a man has will he give for his life, Throw but a brute into the water to drown it, how will it labour, and toll, and sweat to preserve its life. View a man on his death-bed, when a distemper is like a strong enemy, fighting to force life out of the field, how doth Nature then with all the might and strength it hath, strive and struggle to keep its ground? What panting and breathing, what sweating and working of all the parts do you behold? and no wonder, The man laboureth for life: If there be such labour for a natural life, that is but umbra vitae, a shadow to this the substance, which is but the union of the body and soul, and lyeth under a necessity of dis­solution? what labour doth a spiritual life deserve that consisteth in the souls union and commu­nion with the blessed Saviour, and which neither men nor devils, neither death nor hell, shall ever de­prive a beleever of, but in spight of all it will grow and increase till it commence eternal life? Well might Moses expect that such an heavy weight as this should make great impression, and sink deep into their affections. For it is not a vain thing because it is your life.

We may say of this work of Christianity, com­pared with all other works, what David said of Goliahs sword, There is none like it; this is soul­work, this is God-work, this is eternity-work, and [Page 49]therefore of greatest weight, and requireth us all to make it our business: Such blows as these three are, one would think might force fire out of a flint.

This is Soul-work: As soul wo is the heaviest wo, and soul-wants are the greatest wants, so soul­work is the weightest work; the dangers of a soul are the deepest dangers, the loss of the soul is the dreadfullest loss, the neglect of the soul is the dolefullest neglect: The consequence of the action is frequently specified from the excellency of the person or subject concerned in it. The soul of man is a most excellent piece, both in re­gard of the spirituality and immortality of its sub­stance, as also in regard of that divine image im­printed on it, those heavenly qualities with which it was at first endowed. Princes stamp not their image (except in cases of necessity) on brass, or tynn, or leather, but on gold and silver, the chiefest and most excellent mettals; therefore though those affairs which concern the body are but of or­dinary respect, yet those that concern the soul are of unconceivable weight and regard. One soul is more worth then ten thousand bodies, then ten thousand worlds.

The greatest thing (saith one) in this world is Man, and the greatest thing in man is his Soul. It is an abridgement of the invisible world, as the body is of the visible: The body though no mean work considered absolutely, yet of ordinary worth considered comparatively to the soul. It is a mud­wall inclosing a rich treasure; as a common mask [Page 50]to a beautiful face, as a course cabinet having in it a precious carkanet.

The very Heathen acknowledged that the soul was the man, [...]. Plat. the body but its servant; and there­fore the Christian may well call it, and care for it as his darling, as his onely one, as the original is in that place, Psal. 22.20. Chrysostom observeth, Om­nia Deus dedit duplicia. Homil. 22. ad popul. Antioch. God hath given man two Eyes, two Ears, two Hands, two Feet, that the failing of the one, may be supplied by the help of the other; Animam vero unam, but one Soul; if that miscarry there is no remedy: Nebuchadnezzar lost his Reason, and that was restored; David lost his Wives, Children and Goods, and yet they were recovered; nay Lazarus lost his life and was revi­ved, but for the loss of the Soul, no power can re­cover it, no price can redeem, no pearls, no not the whole world can recompence its loss.

Well might Charls the Fifth, Val. Rath. Car. lib. 3. when sollicited by a great Counsellor Antonino de Leva to cut off all the Princes in Germany, that he might rule a­lone, forbear to put his advice into practice, and cry out, O Anima, Anima! O my soul, my soul, what then will become of my soul? It was a royal an­swer which Maximilian King of Bohemia gave the Pope, who perswaded him to turn good Ca­tholique, promising him much advantage; I thank your Holiness, but my souls health is dearer to me then all the things in the world. Hist. Counc. Trent.

The Apostle calls the body a vile body, Phil. 3. ult. in regard of its original production (it was made not of heavenly materials, as Sun or Stars; nor [Page 51]of precious materials, as pearls or jewels, but ex pulvere limoso & lutoso, of dust mingled with wa­ter) and in regard of its ultimate resolution, it becomes first an ugly gastly carkass, and then moul­ders into earth; but the Holy ghost calls the Soul, The breath of the Almighty, Job 33.4. It was not as the body framed of the dust, but immediate­ly breathed by God himself; it was not the fruit of some praeexistent matter, but the immediate effect of Divine power: The soul is in a spiritu­al as well as in a natural sense, the life of the bo­dy, especially if you take vivere for valere, to live for to be lusty, and to be in health; for what the Sun is to the greater, that the Soul is to the lesser World. When the sun shineth comfortably how chearfully do all things look? how well do they thrive and prosper? the birds sing merrily, the beasts play wantonly, the trees and hearbs put forth their buds and fruits; the whole Creation enjoyeth a day of light and joy: But when the Sun departeth, what a night of horror followeth? how are all things wrapt up in the sable mantle of darkness? nay let but the heat of its beams abate, how do all faces gather paleness? the creatures are buried, as it were in the wind­ing sheet of Winters frost and snow: so when the soul shineth pleasantly on the body, refresh­ing it with its beams of holiness, with its rays of grace, the body cannot but enjoy a Summer of health and strength. Such a soul in such a body, is like a pure wax candle in a chrystal lanthorn, re­freshing with its sent, directing by its light, and [Page 52]comforting with its heat; but if the soul be weak, and full of spiritual wants, the body must needs wither. The soul is the ship in which the body sails, if that be safe the body is safe, if that sinks the body sinks for ever.

From all this it appeareth that Soul-work is a weighty work (not to be dallied or trifled with) b [...]t to be made the business of every man. Godliness must therefore be followed with care and consci­ence because of soul consequence. It was our de­privation of godliness which was the souls great­est loss, and therefore for the regaining of it, ought to be our greatest labour. God sent his Son into the world for this very purpose, that he might by his bloody passion restore man to his primitive purity and perfection. Godliness is the souls food which nourisheth it; who would feast his horse ( [...]orpus est jumentum animae) and starve him­self? The souls rayment both for its defence and warmth, nay the life of its life. The life of the soul as Jacobs in Benjamin, is bound up in god­liness. Take godliness away and the soul goeth down into the grave of the other world with un­speakable sorrow.

Godliness, as it is Soul-work, so it is God-work; as the excellency of the subject in which, so also the excellency of the object about which it is conver­sant speaks it to be weighty. Actiones speci­ficantur à fine objecto & cir­cumstantiis. Eustath. de mor. Philos. The Moralists tell us; That actions are specified not onely from their ends and circumstances, but likewise from their ob­jects. And the Divines assure us, that the cheif­est source of mans sin and sorrow is his causing the [Page 53]bent and stream of his inward man to run after wrong objects. If objects then can vary the species, they may much more add to the degree, to the weight of an action. Where the object is great, no slip can be small

Evil words spoken, or blows given to an ordi­nary man, bear but a common action at Law, but in case they relate to the King, they are Treason. The higher the person is with whom we converse, the holier and more exact should our carriage be. If we walk with our equals, we toy and trifle by the way, and possibly if occasion be, wander from them; but if we wait upon a Prince, espe­cially about our own near concernments, we are serious and sedulous, watching his words, and working with the greatest diligence, for the per­formance of his pleasure. A Lawyer will mind the Countrymans cause when he is at leisure, when greater affairs will give him leave, and then (it may be) do it but coldly and carelesly: But if he have business committed to him by his Sove­raign, which concerns the prerogative, he will make other causes stay, crowd out of the Press to salute this, attend it with all his parts, and power, and ability, and industry, and never take his leave of it till it be finished. I need not explain my meaning in this, it is obvious to every eye that godliness is the worshipping the infinite and ever blessed God; surely his service is neither to be delayd nor dallied with, it is not to be slighted or slubberd over, Cur­sed is he that doth the Work of the Lord negligently.

When we deal with our equals, with them that stand upon the same level with us, we may deal as [Page 55]men, our affections may be like Scales that are evenly poized, in regard of indifferency, but when we have to do with a God (so great, that in comparison of him, the vast Ocean, the broad Earth, and the highest Heavens are all less then nothing, and so glorious that the great lights of the World, though every Star were a Sun, yet in respect of him are perfect darkness) we must be like Angels, our affections should be all in a flame in regard of fervency and activity. The very Turks though they build their own houses low and homely, Turk. Hist. Fol. 342. yet they take much pains about their Moschees, their Temples, they build them high and stately. David considered about a Temple for God. The work is great for the palace is not for man, but for the Lord God. Now (saith he) I have prepared with all my might for the House of my God. Upon this foun­dation that it was God-work, David raiseth this building to make it his business, to prepare for it with all his might, as if he had said. Had it been for man, the work had been mean, it had wanted exceedingly of that weight which now it hath; but the work is great for the palace is not for man, but for God; and because it is a work of such infinite weight, therefore I have prepared for it with all my might. I can think no pains great enough for so great a Prince.

It was provided in the Old Law, that the weights and measures of the Sanctuary, should be double to the weights and measures of the Com­monwealth, Godw. Iew. Antiq. l. 6. c. 9. & 10. The shekel of the Sanctuary was half a Crown of our money, and the shekel of the [Page 54]Commonwealth but fifteen pence; the cubit of the Sanctuary a full yard, the Common cubit but half a yard, compare 1 Kings 7.15. with 2 Chron. 3. and 15. The common Talent was one hundred eighty seven pound ten shillings; the Kings Talent two hundred eighty one pounds five shillings; the Talent of the Sanctuary was three hundred seventy five pounds, Itinerarium Sac. And what was the Gospel of this, but to teach us, that in things that appertain to God, we must give double weight, double measure, double care, double diligence; though men be slothful and sluggish in the service of men, yet they must be fiery and fervent in spirit, when they are serving the Lord, Rom. 12.11. To give brass money to any is lamentable, but to cast it into the treasury is most abominable, God is a great God, and looks to be served like himself, and according to his excellent greatness, Cursed be the deceiver which hath in his flock a Male, and sacrificeth to the Lord a corrupt thing; for I am a great King saith the Lord of Hosts, and my name is dreadful among the Hea­then, Mal. 1. ult.

There are some of the Heathen, [...]ohu. Pierii Hieroglyph. that Worship the Sun for a God, and would offer to the Sun somwhat suitable, and therefore because they wondred at the Suns swift motion, they would offer a Horse with Wings; Now an Horse is a swift creature, [...]. Paus. and one of the strongest to conti­nue in motion for a long time together, then ha­ving Wings added to him, they conceived him a sacrifice somwhat suitable to the Sun. Surely much [Page 56]more cause have Christians to take care that their sacrifices to the glorious and boundless Majesty, be some way suitable to his unconceivable and infinite excellencies.

Further, Godliness is Eternity-work and therefore must needs be of infinite weight, and is worthy of all our pains and diligence. We esteem Lands which we hold in fee-simple to us and our heirs for ever, at a far greater rate, and are more di­ligent to secure our Titles to them, then those lands which we have onely a lease of, or a life in. Mens estates are of more or less value, according to the term of years they have in them; Ministers are often much more exact in their Printing, then in their Preaching. Such in whose ordinary Preach­ing, words like a spring run full and fast; and sense, or at least judgement, like a pond stands still; will if they Print, scrue their parts to the highest pitch, and spare for no pains, that if possible) sense and sentences, reason and expressions may keep equal pace. Even those whose Sermons when delivered in their Auditories smell (as Chalcus said of Demosthenes orations) of the Lamp, Plut in vit. Demost. are the fruits of much prayer, and study, yet when they are to publish them to the World, they will survey every sentence, weigh every word, bestow more care and labour on them, hence possibly ou [...] proverbial speech, when a thing is done exactly. This is done in Print. But what is the ground of this? I suppose one of the chiefest: because men print in a sense for Eternity, Sermons preached, or mens words pass away (with many) like wind, [Page 57]how soon are they buried in the grave of oblivion; but Sermons printed are mens works, live when they are dead, and become an image of eter­nity; This shall be written for the generation to come.

Godliness is a work that relates not onely to few lives, as lands do, or to a few generations as mens books do, but to the boundless bottomless Ocean of eternity indeed, and therefore calleth for all our care and diligence: Drex. Eternit. Conclus. lib. Drexelius observeth well out of the Father, Our works do not pass away as soon as they are done (as they may seem to do) but as seed sown in time, they rise up to all Eternity. A little neglect now may prove an eternal loss; Whatsoever we think, speak or do, once thought, spoke or done it is eternal, it abideth for ever.

Eternal life is promised to the diligent; Idem Non con­sid. cap. 1. Eternal death is the portion of the negligent: The former shall be bathed in the rivers of Gods eternal plea­sures, the latter shall suffer the vengeance of eter­nal fire. To be tormented day and night for ever and ever, and to enjoy the exceeding and eternal weight of glory are certainly no jesting matters, but of more concernment then we can possibly con­ceive. Who would not labour hard to attain eter­nal life? Who would not work night and day to avoid eternal death, eternal wo.

Zeuxis the famous Limner made painting his bu­finess, and was exceeding careful and curious in drawing all his lines; he would let no piece of his go abroad into the world to be seen of men, till he had turned it over and over; viewed it [Page 58]on this side and that side, again and again, and be­ing asked the reason, answered, Because what I paint, I paint for eternity; so it is with every man and wo­man in the exercise of godliness, it is of eternal concernment; we pray, we hear for eternity, we read, we sing, we watch, we fast we live, we die for eternity; O how exactly, how diligently should all be done?

The Holy Ghost urgeth it as a reason, why mens eyes and hearts should not be set upon riches, be­cause they are not eternal. In one place Solomon tells us, That riches are not, Prov. 23.5. In another place, that they are not for ever, Prov. 27.4. because things that are not for ever, are as if they were not at all. Eternal life is the true life, saith Augustine, this is but the shadow or semblance of life. The affairs of time are but trifles to the affairs of eternity; but our eyes and hearts must be set upon godliness, because it is for ever, it will do a soul good for ever; our Sa­viour doth from this argument command us to make godliness our chief imployment; Labour not for the meat that perisheth, but for that meat which endureth to everlasting life, Joh. 6.27. where labour for temporal food is not prohibited, but labour for eternal food, is preferred.

It was the consideration of this that made the forty Martyrs suffer so ventrously and valiantly under Licinius, Basil. 40. Mart. Anno 300. When Agricolaus his Deputy and one of the devils agents, set upon them several ways to draw them to deny Christ, and at last tempted them with an offer of Wealth and Preferment; they all cryed out with one con­sent, [Page 59] [...], O Eternity, Eternity; give us money that will last to Eternity, and glory that will abide for ever. They slighted that pittiful wealth which was currant one­ly in this beggarly world, and made Religion their business, because it brought them in durable riches. Things that are transient and temporal may, like hasty storms, salute onely the surface of our hearts and away, but things that are permanent and e­ternal, must like soft showrs sink deep into our af­fections and command all our actions. Ah did but man know what it is to be eternally in Hell fire, and what it is to live eternally in Gods Favour, he would do any thing were it never so hard to arrive at Heaven.

The Romans build their Temples round, and the rule of Pythagoras was, When men worshipped they must turn themselves round: Those Heathens had confused notions of Eternity, and represent­ed it by round things, because such had neither beginning nor end. If they by the light of Na­ture saw a little of it, and thence would have their Temples and Worship suitable to it; then much more we, who have clearer apprehensions by the light of Scripture must, have our conversations answerable.

CHAP. VII. The necessity of maki [...]g Religion our business both in regard of the opposition a Christian meets with, and the multiplicity of business which lieth upon him.

THirdly, Godliness must be made our principal business, our main work, because otherwise we shall lose our reward. We say As good never a whit as never the better. Piety without much pains will redound to little or no profit: How foolish is that builder, who in setting up an house hath been at much cost, and yet loseth all because he will be at no further charge: Many lose what they have wrought, 2 Joh. 8. Their works, because not their business, are not perfect, and so to small purpose. The sloathful roasts not what he took in hunting, Prov. 12.27. He was at some labour to catch the Beast, but was loath to be at any more in dressing it, and so all was lost; laboriousness to godliness is as the soul to the body; which being separated from it, godliness dyeth and quickly becomes unsavoury.

The reward of Godliness is of infinite worth, the end of Holiness (as of Hope) is the salvati­on of the soul, the eternal and immediate enjoy­ment of God in Heaven. Now who can think to atrain the place of such ravishing pleasures with­out much pains. Iter per angusta ad augusta.

Things that are most delicate cannot be had [Page 61] without the greatest difficultie; they that will enjoy large Diadems must run through many deaths, and dangers, and use much diligence. Nature her self will not bestow her precious treasure without much unwearied labour. Dust and Dirt lye common in Streets, but the gold and silver mines are buried in the bowels of the earth, and they must work hard and dig deep that will come at them. Ordi­nary stones may be had in every quarry, but pearls are secret in the bottom of the Sea, and they must dive low and hazard their lives that will (fetch up the Oysters in which they breed, and) enjoy them.

When did we ever find Nature so prodigal of her gifts, as to bestow skill and excellency in any art or science, without industry and diligence. Doth she not force her students to beat their brains, to wast their bodies, to break their sleep, to burn up their strength, before she will permit them to pry into her secrets, to pick the lock of her curi­ous Cabinet, and gain any considerable knowledge of her Wealth and richness. And can we think the God of Nature will give men to know him, as they are known of him, will bestow on them the unspeakable gift, the pearl of price, the holy of holies, such things as eye hath not seen, nor ear heard, neither mans heart conceive, while they lie lazing on the bed of Idleness.

Heaven is not unfitly compared to an Hill; among Heathen to Olympus, among Christians to Mount-Sion. They that will climb up to it, must pant, and blow, and sweat for it. Elijahs Translation to the place of bliss, was much more speedy and fa­cile [Page 62]then ordinary. We see no p [...]nting heart, no trembling hands, no quivering lips, no ghastly looks to be the forerunners of his passage into Eter­nal life. Where the union is neer and natural, there the separation is hard and painful, but behold here the Marriage knot betwixt body and soul is not un­tied. Those loving Relations like Husband and Wife, ride triumphantly together in a stately Cha­riot to the Heavenly Court; yet even in this rapture, God would teach us that the Virgin inheri­tance must be ravished: There appeared a Chariot of fire, and horses of fire, and Elijah went up by a Whirle-wind into Heaven, 2 Kings 2.11. Why a Chariot of fire but to note that Heaven must be stormed and taken by force. Fire is the most active inanimate Creature; hereby is figured that labori­ous action is the way to the beatifical vision. The Chariot is made of fire, the Wheels upon which it runs are a whirlewind. Activeness and violence are the onely way to the blessed inheritance. Who ever entred into Heaven with ease? They that will be knighted must kneel for it; they that will wear the Crown must win it. A man is not crowned except he strive lawfully, that is strenuously, 1 Tim 2.25. He that will be saved, must work out his salvation, and that with fear and trembling, Legitime certa­re est ad pugnam se preparare & animose adver­sarium aggredi. Bald. Phil. 2.

Christ who first bought the purchase, hath al­ready set the price, upon which, and no other the Sons of men may come to the possession. There is indeed a twofold price of a thing, a natu­ral price, when so much is layd down, as is com­mensurate or proportionable to the thing bought, [Page 63]so the price of Heaven was the blood of Christ, Heb. 10.19.

A pactional price, when so much is laid down, (though inferiour to the commodity) upon which the seller is contented that you enjoy the thing de­sired; so labour, knocking, working is the price of Heaven, Isa. 55.3. This price is made of mans future felicity, and Christ is resolved not to abate the least farthing, Strive, saith he, [...]. Conamini omni­bus virib us Ex­tremas sum­mat (que) vires velut agonizan­tes exerite, quass provita si vinci­tis, pro morte si vincimini lucta­turi. A Lapid. in Loc. to enter in at the straight gate, for many will seek to enter in and shall not be able, Luk. 13.24. As if he had said, there will be many Seekers, Many that will both cheapen Heaven by a profession, and bid somewhat by per­formances, but they shall miss the place for want of more pains, they shall not be able; if ye there­fore have any love to your souls, be not onely seekers but strivers, do not onely cheapen and offer a little, but come up to the price. Put forth all your strength as Wrestlers do, that strive for Masteries, as ever ye would enjoy those eternal pleasures. Men were as good bid nothing as not come up to the sellers price.

All run in a Race, but one receiveth the prize; Sicnotat dili­gentiam & cele­ritatem. Cor. A. Lapid. So run that ye may obtain, 1 Cor. 9.24. They that intend for the Crown, do before hand diet them­selves, breath their bodies, and when they run for the Conquest strive and stretch themselves to the utmost, he that loytereth is as sure to lose as if he sate still.

The lazy World, because Christ sends chapmen up and down with his wares, to offer them to every house, to every heart, think to have them [Page 64]at their own ordinary rates, but they shall find that grace which is many degrees short of glory, is not to be had by sloth and idl [...]ness; there must be lift­ing up the heart, lending the ears, seeking, searching, begging, digging, attention of the ou [...]ward inten­tion of the inward man, before men can understand the fear of the Lord, and find the knowledge of God, Prov. 2.3, 4, 5. Though it be easie to let the back­et into the Well, yet it is hot work, and hard labour to draw water out of the Well of Salva­tion. The laborious Bee, onely is laden with hony.

The desire of the slothful killeth him, O si, O si, O tiosi because his hands refuse to labour, Non est e terris mollis ad aslra via Se [...]c. Prov. 21.5. He is full of wishing, but far from working. As the Cat, he would fain have the Fish, but is unwilling to wet his Feet; his desires are destitute of sutable endea­vours, and therefore rather harm him, then help him. Like Ishbosheth he lazeth on his bed till he is deprived of his life. He thinketh to be hurried in hast to Heaven, to be carried as passengers in a Ship, asleep in their cabins to their Haven, but is all the while in a deceitful Dream. There is no go­ing to those Heavens where Christ is in his glory, as the sick man came to the house where Christ was, in his estate of ignominy, let down in a bed.

He that will be but almost a Christian, must be content to go but almost to Heaven.

Idleness is the burial of our persons, and negli­ligence is the burial of our actions. Writing on the Sand is easie, but soon worn out. Its mar'd wit [...] [Page 65]a small breath of wind, but writing on marble, as it is more permanent, so it costeth more pains. An idle servant is in Gods esteem an evil servant; he doth not distinguish betwixt a slothful and an unfaithful man: His Word tells us that he hath bonds for those hands that are folded in the bo­som, when they should be working for a blessing; that he hath fetters for those feet that stand still and stick fast in the mire and mud of sinful plea­sures, when they should be running the way of his precepts; nay, that he hath utter darkness for them that will not walk and work while they en­joy the light, Matth. 25.26, and 30. He that takes his ease in this world must travel in the next.

Two things shew a necessity that Godliness must be made our business, if ever we would make any thing of it.

First, Because of the opposition we meet with in the way of Religion, When the Wind and Tide are both with the Marriner he may hoise up his sail and sit still, but when both are against him, he must row hard or never think to come to his Haven. The way to Heaven is like Jonathans passage against the Philistims, betwixt two rocks, the one Bozez, dirty; the other Seneb, thorny; the men of the world will be ever diligent, either with dirt to be­spatter their credits, or with thorns to wound and pierce their consciences that walk in this path; he must therefore have a mind well resolved to take pains, and his feet well shod with patience, that will go this way to Paradise. The way of this world is like the vale of Siddim, slimy and slippery, [Page 66]full of lime-pits and stumbling-blocks to maim or mischief us. Saints are Princes in all lands, but as Princes that pass through a Country in disguise meet with many affronts, so do Christians.

The flesh is like Birdlime, which when the spi­rit would at any time mount up to Heaven with the wings of Faith and Meditation, hampers and hinders it; it is the holy souls prison, wherein it is fettered and fastned that it cannot as it would walk at liberty, and seek Gods precepts. The Devil, both a Serpent for craft, and a Lion for cruelty, doth out of his hatred to God make it his constant business by his power and policy to hinder Godliness. As the Panther, because he cannot come at the person, he tears the picture where­ever he finds it; We wrestle not with flesh and blood but with Principalities and Powers, Ephes. 6.12. While Satan reigneth in a creature all may be qui­et and calm, but if he be once cast out he will rage and roar to purpose. While Israel serveth the Egyptians, carrying their crosses, bearing their burdens, doing their drudgery all is well; but when once they shake off Pharoahs yoke, turn their backs upon Egypt, and set out for Canaan, with what force and fury are they pursued to be brought back to their former bondage? Christ was no sooner baptized then buffetted; he went as it were out of the water of baptism into the fire of temptation: and if the Prince were all his time persecuted, his Subjects must not expect to be wholly priviledged. The cross is tied as a tag to the pro­fession of Christianity, Matth. 10.30. One Article [Page 67]in the Indenture which all Apprentices must seal to, that will call Christ Master, is to bear the cross daily, Matth. 16. The Saints are as vessels floating on the waters of Meribah, where ( Omne quod flat Aquilo est, as Tertullian saith of Pontus) no wind blows but what is sharp and keen. The Hebrews were no sooner enlightned to their conversion, but they indured a sharp fight of affliction; their lightning was accompanied with a grievous storm, Heb. 10.32. Holiness is usually followed with much hatred and hardship. The enemies of mans salvation are impudent and uncessant, ever raging never rest­ing. Plut. in vit. Marcel. What the Carthaginian Commander said of Marcellus, may be truly spoken by us in regard of them; Per varios casus per tot discrimi­na rerum. Ten­dimus ad coelum That we have to do with those who will never be quiet, either Conquerors or conquered; but Con­querors, they will pursue their victory to the utmost; and conquered, labour to recover their loss. Satan especially is both wrathful and watchful to under­mine souls. He is fitly called Beelzebub, the master Fly, because as a Fly he quickly returns to the bait from which he was but now beaten. Though Em­perors may turn Christians, saith Austin, yet the Devils will not.

Doth not this fully speak the necessity of making Godliness our business? — Opposuit Natura Alpem (que) nivem (que) De­duxit scopulos & montem ru oit Aceto. Juv. Sat. 10. Can such difficulties be conquered without much diligence? Who can eat his way like Hannibal) through such Alps of op­position without hot water and hard work. If like Sampson we would break all these cords of oppo­sition in sunder, we must awake out of sleep and put forth all our strength; Saints are all called [Page 68]to be Souldiers: Our whole life is a warfare, All the days of my appointed time, Job 14.14. An Ex­positor reads it, Ad agendum nat [...]milites. Cicer. All the days of my warfare I will wait till my change come. The Souldiers life, is no lazy life; Armies are wholly for action, especi­ally when they deal with such subtile, strong ad­versaries that assault them day and night without ceasing. Who can conquer three such mighty Mo­narchs as Flesh, World and Devil are, or force his way through their temptations and suggestions, unless he fight in earnest, and make it his business. That fire, if ever any, had need to be hot that must melt and overcome such hard mettal; and that hand, if ever any, had need to work hard that will remove and level such high mountains. If the silly Hare, pursued by such a pack of Hounds offer once to stand still or lye down, she is sure to be torn in pieces and devoured. There is a time, saith the holy Bishop, Hall Holy observ. 20. when Kings go not forth to warfare; our spiritual war admits no intermission, it knows no night, no winter; abides no peace, no truce; this calls us not into Garison, where we may have ease and respite, but into pitcht fields continual­ly; we see our enemies in the face always, and are always seen and assaulted; ever resisting, ever defending, receiving, and returning blows; if either we be negligent or weary, we dye; We can never have safety and peace but in victory: There must our resistance be couragious and constant where both yielding is death, and all treaties of peace, mortal.

Secondly, There is a necessity of making it our [Page 69]main work, Because of the multiplicity of businesses that is incumbent on every Christian. That stream had need to run freely and with full force, that must be divided into many channels. That estate had need to be large that must be parted among many children. Who can count the variety of works that every Christian must be engaged in? how many Dangers he must wade through? how many Snares must he avoid? how many Taunts and Mocks must he abide? how many Temptations must he conquer? how many Graces must he exer­cise? how many Lusts must he mortifie? how many Duties must he perform? every relation, every condition calls for answerable duty and diligence; every Ordinance must be impro­ved by him, every Providence must be sancti­fied to him; Mercies must like a ladder mount him nearer to Heaven; Misery must, like the fa­mine to the Prodigal, force him to hasten to his Fathers house: His Wife, his Children, his Ser­vants, his Neighbors, his Friends, his Enemies, his shop, his closets, his visits, his journeys do all re­quire suitable service, and who can perform it that is not diligent and sedulous?

Consider him in reference to Gods immediate Worship, he must pray, hear, read, meditate, watch, fast, sanctifie Sabbaths, sing Psalms, receive the Sacrament, and in all walk humbly, reverently and uprightly with his God. Consider him in re­ference to poor men, he must love mercy and sup­ply their necessities according to his ability, and not like a muck-heap, good for nothing till carried [Page 70]forth; whatever men he deals with, he must do justly, love his Neighbor as himself, and as God gives him opportunity provoke them to mind Grace and Sanctity; as Musk, perfume if possible all that he comes near. Consider him in refer­ence to himself; he must live soberly, vigilant­ly; his heart is like a subtle sturdy theif, ever seeking to break the goal, and therefore must have a strong guard; his corrupt nature is like fire, and his whole man like thatch, and therefore he must keep a narrow watch; his Sences are the Out-works which Satan is ever assaulting, by them to gain the Royal Fort of the Soul, that he must defend them with care and courage day and night. What is said of the Husbandman is true of every Christian, His work is never at an end; The end of one work is but the beginning of another; He must always be imployed, either in dunging, dressing, ploughing, sowing, harrowing, weed­ing or reaping his ground; he hath no leisure to be idle and lazy who hath so much work lying up­on his hand. Nullus mihi per [...]tium exiit dies partem etiam noctium studiis vendico non va­cosomno sed juc cumbo, & oculos vigilia fatigatos cadentes (que) in o­pere detinco. Sen. epist 67. Seneca thought Philosophy cut him out so much work, that he was necessitated to spend every day and part of the nights in making it up. Christianity, a nobler Mistris, as she gives better wages, so she commands greater work; that her servants may say well with the Emperor, Let no day pass without a line; and with Solomons Houswife, not let their candle to go out by night, Prov. 30.

The French Duke de Alva could say (when he was asked by Henry the Fourth, Whether he had seen [Page 71]the Eclipse of the Sun) That he had so much business to do upon Earth, that he had no time to look up to Heaven. Sure I am, the Christian may say with more truth and conscience, That he hath so much business to do for Heaven, that he hath no time to mind vain or earthly things. That servant who doth ponder the strictness of his Master, consider the shortness of his time, conceive the largeness of his task, and beleeve the weightiness of his work, how it must be done, or he is undone for ever, will be easily convinced that it nearly con­cerns him, that it highly behoves him to shake off sloth and sluggishness, to gird up the loins of his mind, to give it the precedency in all his actions, to pursue it with industry against all opposition, to persevere in it with constancy to his dissolution, and in a word, to make it his main business, his principal work.

CHAP. VIII. A Complaint that this Trade is so dead, and the Worlds trade so quick.

THe Use which I shall make of this Doctrine, shall be either by way of Complaint or Coun­sel.

First, By way of Lamentation: If Godliness ought to be every ones principal business, How sadly should it be lamented that this calling is so ex­ceedingly [Page 72]neglected? What one man is there of many that doth follow this trade, and exercise himself to Godliness? Men generally cry out Tra­ding is dead, their particular callings are gone; they make no considerable returns, they stand in their shops all the day idle: But may not God ra­ther complain, The holy, heavenly trade is decay­ed and dead; general callings are left and lost; Why stand ye all the day idle, and refuse to work in my vineyard. While the Devil has whole droves to do his drudgery; the Flesh vast flocks to flat­ter its fancies, and the World many millions to ad­mire and adore its vanities; the ways of Sion mourn, they are unoccupied, none come to the solemn feasts, all her gates are desolate. While the Lawyers Clo­set is filled with Clients for counsel about their E­states, the Physicians chamber with Patients about their bodily health, and the Tradesmans shop crowded with customers, Jesus Christ is left alone. Though he offereth wares which are of infinite worth, and stretcheth out his hand all the day long yet no man regardeth.

It is reported of some Spaniards that live near the place where is store of fish, P. P [...]grim. that they will ra­ther go without them then take the pains to catch them; Heaven and Happiness, Saviour and Salva­tion are near men, they are brought to their very doors, and yet men will rather lose then labour for them, rather go sleeping to Hell, then sweating to Heaven; All seek their own, and none the things of Jesus Christ.

Offer a crust to a dog and he will catch at it, offer [Page 73]him a Crown and he will contemn it; offer these men the crusts of vanity, and how greedily are they imbraced, while the Crown of Glory is most unworthily dispised; like beastly swine they trample this pearl under their feet, and love to wallow in the mire.

But possibly you may say, that there are many that make Religion their business, onely they are so near me that (according to the rule of Opticks which requires a due distance between the faculty and the object) I cannot behold them; they a­bound in every Country, Parish, Family, All are Christians and make the Worship of God their main work.

I must answer as he did when he saw the vast Army of Antiochus, There are many men, but few Souldiers; many mouths but few hands; there are many nominal but few real Christians; many that flourish like fencers, beating onely the air, but few that fight in earnest the good fight of faith. God­liness hath many complemental servants that will give her the cap and the knee, a few good words and outward ceremonies, but Godliness hath few faithful friends that make her the Mistris of their affections, that give her the command of their hearts, and that wait upon her, and walk with her all the day long. Pretenders to her service are indeed like the sand of the sea numerous but practi­tioners or faithful servants are like the pearl of the sea rare and precious; many court her, but few mar­ry her; for indeed men generally deal with God­liness as the Germans with the Italians, or the Dutch [Page 74]with the Spaniards, hold a fair out ward correspon­dency, enough to serve for mutual trade and traf­fick, but enter not into a near familiarity; they have no great intimacie with Godliness; its rather a stranger to them, whom now and then they be­stow a visit on for fashion sake, then an indweller or constant inhabitant.

Lepidus Major a loose Roman, when his Com­rades were exercising themself in the Camp, would lay himself down to sleep in the shade, and cry out, Ʋtinam hoc esset laborare, would this were all the duty I were to do: Such Souldiers are many who pretend to fight under Christs Banner; when they should be watching their souls, and warring with Satan and fin, they are sleeping and snoring as if that were the way to work out their salvati­ons. Reader, I must acquaint thee with the Phy­sicians rule, that Spontanae lassitudines morbos lo­quuntur; Weariness without some apparent cause is a sign of a diseased body; so thy laziness doth speak a very unsound soul.

This complaint is urged with a threefold consi­deration.

First, How eager is the worldling for wealth and earthly things? though they loyter about the meat which endureth to eternal life, yet they can labour for the meat that perisheth; though they are so negligent about the Kingdom of Heaven, yet the Kingdom of Earth suffereth violence. What pains do the Mariners take for treasure? What pe­rils doth the Souldier under go for plunder? what labour and industry doth the Husbandman use for [Page 75]profit? he riseth early, sits up late, denieth him­self, loseth his sleep, rides and runs too and fro, imbraceth all opportunities, is eaten up almost with cares and fears, all for the earthly ma [...], whilst the heavenly Mansions are like the unknown part of the world, which no man regardeth or looketh after: They pant after the dust of the earth as gree­dily as hot creatures do after the air to cool their scorched intrails, Amos 2.7. The Serpents curse is entailed on that poysonous brood, the dust is their diet, they feed on ashes, Gen. 3.14. Amos 7. They laugh at dangers and trample upon difficulties, they force their way through darkness, and the shadow of death, through stifling damps and overflowing floods, through rocks and mountains in the pursuit of earthly treasures, Job 28.9, 10, 11. Its said of the Dutch they are so industrious at Navigation that if it were possible to sail in ships to Heaven they would not come short of that Haven: Ah what pity is it that this jewel should hang in a swines snout, which would so well become the Christians finger; that this diligence, this violence should be ex­ercised about mens earthly and particular, which would so well suit their heavenly and general call­ing. The ambitious person, like the Panther, Pliny nat. hist. lib. 8. cap 27. is so greedy of the poisonous Aconite (hung up by the Hunters purposely in vessels above their reach) of air and honour, that he never leaves leaping and straining thereat till he breaks and bursts himself in sunder.

The covetous man (saith one) that hath more then enough yet perplexeth himself with his own wants; [Page 76]look how like a fool he goeth, leading his horse in his hand, and carrying his saddle on his back till he be pickled in his own sweat, and killed with cares, when his horse would with ease carry him and his saddle The Voluptuous man, like the Drone, is busie a­bout the glass of water baited with honey, in it he labours and wearieth himself even till he be drowned.

How do men (like the Israelites in the Egyptian bondage) travel up and down and even weary themselves to gather straw. What pains do they take to hew unto themselves broken cysterns. Their chief strife is with the Toads, who shall fall asleep with most earth in their mouths, who shall leave this world with most wealth in their hands: Their parts and gifts, their time and talents, are all im­proved to help forward their earthly trade, They are wiser in their generation then the children of light.

Oh how lamentable is it that the oynions and garlick of Egypt are preferred before the milk and honey of Canaan. Luthers Colloq. Mensal p. 85. Lysippus made Alexanders picture with this posie. tupiter asserai terram mihi ta assere coelum. Luther tells us of a noble man at Vienna, in the time of his abode there, which made a great Supper, and in the midst of his mirth belched out this windy and blasphemous speech, If God will leave me this world to live and injoy my plea­sure therein but a thousand years, then let him take his Heaven to himself. This man spake what most men think; the bramble of their bodies reigneth and fire ariseth out of it to consume the cedar of their souls.

The Heathen have admired and bemoaned mans industry about earth, Sen. lib. 6. nat. cap. 26. they have wondered what [Page 77]made man, who is of an erect countenance look­ing up to Heaven, Tertal. de corona militis. thus to bow down and bury him­self alive in the earth. Tertullian stood amazed at the folly of the Romans, who would undergo all manner of hazards and hardships to be Consul, which he fitly calls, One years fleeting joy. The Prophet tells such that they rejoyce in a thing of naught, Amos 7. Nay the forementioned Moralist tels us that such worldlings operose nihil agunt, Take a great deal of pains to do nothing. That their whole life is but a laborious loytering, or at most a more painful kind of playing; their account will be nothing but ciphers; like children they run up and down and labour hard to catch a gaudy But­terflie, which when caught will foul their fingers and flye from them. O mortal men, how long will ye love vanity and follow after leasing, Psa. 4.

Is it not sad that so noble a being as mans soul should be wholly taken up with such mean sordid things. That phrase in Psa. 24.5. That hath not lift up his soul untovanity, is read by Arius Montanus, He that hath not received his soulin vain. O how many receive their souls in vain, making no more use of them, then the Swine of whom the Philosopher observes, Cujus anima pro sale, their souls are onely for salt to keep their bodies from stinking. Who would not grieve to think that so choice a piece should be employed about so vain a use.

Reader, If one should be intrusted with the education of a great Prince (who was descended of the blood royal, and heir to a large Empire) and should set him onely to rake in Dungils, or [Page 78]cleanse Ditches, thou wouldst exceedingly condemn such a governour. Wouldst thou not think, It is pity indeed that so Noble a person should be busied about such low unworthy projects.

God hath intrusted thee with a precious soul, descended highly even from God himself, claiming kindred with the glorious Angels, and capable of inheriting that kingdom to which the most glorious Empires of the World are but Muck-heaps. Art thou not one of them that employ this Princely soul, altogether about unsutable and earthly practices, and causing it (as the lapwing though it have a coronet on its head) to feed on excre­ments? It was one cause of Jeremiahs sad lamen­tation, that the precious Sons of Sion comparable to fine gold should be esteemed as earthen Pitchers, the work of the hands of the potter, that they which were brought up in Scarlet, should embrace Dunghils, Lament 4.2, 5. Have not we more cause of sor­row that mens souls, the precious sons of God should be put to no better use then earthen pitchers, that they which should be brought up delicately in the nurture and admonition of the Lord, should be busie about dross, and imbrace Dunghils, that thy precious soul should thus lacquey after earth and vanity, when it should like an An­gel, be always standing and waiting in the presence of God.

Who can read the stories how Domitian the King spent his time in catching Flies, Solyman the Magnificent in making Arrow-heads; Achmat the last in making strings for Bows; Harcatius the [Page 79]King of Persia in catching Moles; Caligula the Emperour in playing the Poet; Nero the Emperour in Fidling, and not admire at their folly; that such great Princes should busie themselves in things so infinitely below their places. But thy folly Reader (if one of them I am writing of) is far greater, in that thy practices are more below thy spiritual and heavenly principle. May I not say to thee as Philip to Alexander, (when he heard him singing) Art thou not ashamed being a Kings Son, to sing so well; Art thou not ashamed being an im­mortal angelical substance, the off-spring of God, and capable of his likeness and love, to be glewed as a Toad-stool to the earth, to spend thy time and strength, venture the perishing of thy mortal body and immor­tal soul too, for that meat which perisheth. It is storied of Pope Sixtus the fifth, that he sould his soul to the Devil for Seven years enjoyment of the Popedom. What fool ever bought so dear? what mad man ever sold so cheap? yet every worldly person doth implicitly the same with this Pope. He selleth what is more worth then all the World for a little Wind. Ah, how costly is that treasure which makes him a beggar to all eter­nity.

O Lord, what a foolish silly thing is man, to prize and take pains for husks before bread, vani­ty before solidity, a shadow before the substance, the Worlds seraps, before the costly feast, the dirty Kennels, before the Christal water of life, an Apple before Paradise, a mess of Pottage before the Birthright, and the least fleeting and inconstant [Page 80]good, before the greatest truest and eternal good. Their particular callings are but about earth, the lowest, meanest and vilest of all the elements in these callings, they deal but with men and bruits, their gains here at best cannot be large, because their lives here cannot be long, and yet how eagerly are they pursued? how closely are they followed? how constantly are they busied about them? their general callings are about their souls, their eternal salvations, in these they have to do with the bles­sed God, the lovely Saviour, in communion with whom is Heaven upon Earth, their gains here are above their thoughts, and beyond their most enlarged desires, no less then infinite and eternal. The profit of godliness is invaluable above price. It cannot be gotten for gold, neither shall silver be weighed for the price thereof, It cannot be valued with the Gold of Ophir, with the precious Onix or the Saphir. The Gold and the Christal cannot equalit, and the exchange of it shall not be for Jewels of fine gold; No mention shall be made of Coral or of Pearls, for the price of Wisdom is above Rubies. The Topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold, Job 28.15, to 20. yet how lingringly is this calling entred upon, how lazily is it followed, and how quickly cast off, O foolish man who hath bewitched thee, that thou dost thus dislike and disobey the truth.

I cannot more fitly resemble man then to a silly Hen, which though much good Corn lie before her, takes little notice of it, but still scrapes in the Earth. The favour of God, the promises of the [Page 81]Gospel, the Covenant of Grace, the blood of Christ, the embroydery of the Spirit, the life of faith, the hope of Heaven, joy in the Holy Ghost, are laid before man, yet he overlooks them all, and lives like a Mole digging and delving in the earth.

Though men see before their eyes, a period and end of all earthly perfections, that the beauty, bra­very, of all earthly things is but like a fair Picture drawn on Ice, quickly perishing; that their riches and estates are but like Snow, which chil­dren take much pains to rake and scrape together, to make a Ball of, which upon the Suns shining on, it presently melteth away; though they see daily men that hoarded up Silver, and wrought hard for wealth, hurried away into the other World, leaving all their heaps behind them; yet they will take no warning, but as the silly Lark still play with the feather in the Glass, till they are caught and de­stroyd by the Fowler: Men wrong themselves, and misconstrue God, who (as if he had hidden those things because he would have them sought, and laid the other open for neglect) bend them­selves onely to the seeking of those earthly com­modities, and do no more mind Heaven, then if there were none. If we could imagine a beast to have reason, how could he be more absurd in his choice.

What a beast is he to love his silver above his soul, Plut. in vit. Anton. and lose his God for a little corruptible gold? While he lives (like the King of Armenia by Marc. Anton.) he is a close prisoner in golden fetters, [Page 82]and when he dieth, this worldling may say to his darling, as Cornelius Agrippa to his familiar spirit neer his end, Abi perdita bestia, quae me perdidisti, Be gone thou wicked wretch, thou hast undone me.

It was good counsel which was given John the third King of Portugal, to meditate a quarter of an hour every day on that divine sentence. (And O that Reader, I could perswade thee to it) What will it profit a man to gain the whole World and lose his own soul, or what will a man give in exchange for his soul, Mat. 16. I have read of a Philoso­pher, who living near a Black Smith, and hear­ing him up every morning, at his Hammer and Anv [...]l, before he could get out of his Bed to his Book; profest himself much ashamed, that such an ignoble trade (as a Smiths) should be more diligently atended then his more serious and excellent studies: What sayst thou, Rea­der, Dost thou not blush to think that World­lings are more busie and laborious about the low things, the rattles and trifles of this life, then thou art about the high affairs of God and thy Soul, the noble and serious concernments of Eternity?

CHAP. IX The [...]omplaint continued that this Calling is so much neglected, when superstition and sin are embraced, and diligently followed.

SEcondly, How do men make Superstition and Idolatry their business. Though they are carel [...]ss [Page 83]about Divine institutions, yet they are zealous for humane traditions. How zealous were the Phari­sees for the inventions of their Elders. They cal­led them Mashlamathath, Completions or Perfecti­ons; esteeming them both helpful to the obser­vation of the Law of God, and also to the per­fection of it. Superstitious persons do naturally think that their postures, gestures, ceremonies, and additions do render the Worship of God more comely and more compleat; but truely such em­brace a cloud instead of Juno, worship the sha­dow of Christ, whilst the Prince himself goeth unsaluted. Men are exceeding prone to, and earnest for such vain and false ways and worship; partly because its pleasing to corrupt spirits, who naturally love a fair shew in the flesh. A pompous holiness, sutes best with a proud heart; partly be­cause these traditions were received from their Ancestours; and as Austin observed in his time; Men were resolved right or wrong to be fol­lowers of their Fathers. (Sutable to which Cicero said, I will never forsake that way of Divine ser­vice which I have received from my Fore-fathers, for any mans pleasure, or by any mans perswasion) No not though Christ himself dyed to redeem them from their vain conversations, received by tradition from their Fathers, 1 Pet. 1.18, 19. hence, though they are so backward where God Commands, yet they are forward when men command. What an outcry doth Micah make for his Idol? What a privy search doth Laban make for his Image? Gideon, must dye for throwing down the Alter of Baal. [Page 83]How earnest are many for priests, Tapers, Altars, Sacrifices, Days, Meats, Conservations, the Holy of Holies, Crossing and Cringings. In these their zeal is hot, boyling over to the scalding of them­selves and others. Though this fervency is aptly compared to a Ship without Ballast, over-beared with Sails, which in a strom casts away all aboard her; they disesteem their estates and possessions in comparison of Idolatry and Superstition. Such per­sons are not onely liberal but lavish; Jeroboam will be at great cost for his Idols, they must be, not Iron or Brazen, no not Silver, but Golden Calves, not Guilded over, but Massie, molted Gold; they lavish gold out of the bag, and weigh silver in the ballance, and hire a Gold-Smith, and he maketh it a God, and they fall down and Worship it. Isa. 46.6. The Israelites will spare their Jewels for their Idols, Exod. 32.3. Micha's mother to make molten and graven Images will lay out eleven hun­dred shekels of silver, Judg. 17.2, 3. The Papists are so prodigal though it is the less wonder in them, because they hold such actions meritorious of Sal­vation, (and what would not a man give or do to be saved?) that not onely their Churches but even Clorsters are stuck and stuft with costly, pearly pre­sents, to their supposed Saints. The Indians in the Isle of Zeylon having a consecrated Apes tooth got from them, offered an incredible mass of trea­sure to recover it. How many zealots that will hardly give a penny to the releif of a poor Christi­an throw away pounds for the maintenance of Su­perstition?

They slight their relations to further their idola­trous devotion. The superstitious Jews would sa­crifice their children to Moloch, 2 King. 17.17. Diodor Sic. The Carthaginians at one time (after they had received an overthrow by Agathocles) sacrificed two hun­dred of their prime Nobility to appease their in­censed Deity: Good God whether is nan fallen! to be more cruel then a Beast to the children of his own body? What slavery is it to serve Satan, and what liberty to serve thee?

Nay they will sacrifice not onely their Estates and children, but their lives and all their outward comforts to superstition: Verberari à dae mone malle­bat quam à Deo coronari. Mendoz. in 1 Sam. 8. How did the worshippers of Baal cut and lance themselves. Ahaz sacrificed to the gods of Damascus that smote him, 2 Chron. 28.23. So fervent he was that he chose rather, in the service of false gods to be scourged, then in the service of the true God to be saved. Pur. Pilgrim. p. 1478.

Among the Mahometans are a sect called the Der­vises, whose sharp and strict penances exceed those of the Papists; they live on the tops of hills, solitary, for contemplation, fast till nature be al­most decayed, have no cloaths but to cover their nakedness, wear such massie fetters of iron upon their legs, that they can scarce stir, and yet go as fast as they can with them many miles to visit the Se­pulchres of their deluded Saints. Al. oran. The Turks willing­ingly lay down their lives in their Wars to propa­gate their Religion, which their Prophet hath taught them must be done, non disputando, sed pugnando, not by disputing with, but by destroying others. The unhappy Jesuite (though his Reli­gion [Page 86]be an heap of formalities, as the Turks a bun­dle of fooleries) is yet so zealous for it, that Campian could impudently in a Letter to Q. Elizabeths Coun­cil affirm, That as long as there was one Jesuite left for Tiburn, they had vowed never to desist endeavors to set up their Religion in this Nation. O devout ungodli­ness, or ungodly devotion! How few take such pains to go to Heaven, as many do to go to Hell?

Alas what sorrow doth this call for and command? that men should be so hot and fiery in Will-wor­ship, in false Worship, wasting their wealth, cut­ting and carving their bodies, as if they were made onely to be their slaves, and themselves to be the Tyrants over them; laying out so much cost, and exercising so much cruelty, for that which is worse then nothing, for that which will not onely not profit them, but extreamly and eternally prejudice them; and in the interim the easie yoke of Christ is scorned, the power of Godliness slighted which might be minded with much more mildness and mercy to their outward and inward man.

It was a good meditation of a forequoted Au­thor, Those that travel in long pilgrimages to the holy Land, what a number of weary paces they measure? What a number of hard lodgings and known dan­gers they pass? and at last when they are come within view of their journeys end, what a large tribute they pay at the Pisan Castle to the Turks? and when they are come thither, what see they but the bare sepulchre wherein their Saviour lay, and the earth that he trode upon, to the encrease of a car­nal [Page 87]Devotion? What labour should I willingly un­dertake in my journey to the true Land of Promise, the celestial Jerusalem, where I shall see and enjoy my Saviour himself? What tribute of pain or death should I refuse to pay [...]or my entrance not into his Se­pulchre, but his Palace of glory, and that not to look upon, but to possess it.

Thirdly, As many make the World their main work, and others Superstition their principal oc­c [...]pation, so most make wickedne their cheif, their constant trade and busine. While sanctity is but coldly entertained, but complemented with, sin is laid in the bosome and heartily embraced; the turnings and windings that are in the sinners way, are not easily to be observed; the pains which he takes to bring forth and breed up those Birds which will peck out his own eyes, can nei­ther be fully described, nor sufficiently lamented. In what hast and hurry is Absolom for an Halter? what work doth lust make in Ammon, to wast his body, and send his soul to endless wo? How fast doth Gehazi run after a Lepros [...]e, as if he might come too late? How sick and violent is Ahab for Naboths Vine yard? How fiercely doth Balaam ride even without raigns, after the wages of unrighteousness? How eager and earnest were Pha­raoh, and his Egyptians, to fight against God? what a stir, what a do, they make to overtake destruction, and to sink like Lead, in the midst of the migthy waters Joshua could stop the Sun in his course, but not Achan in his covetous career; Paul before his conversion (as one observes) fol­lowed [Page 88]the Saints with such close persecution, and was so mad upon it, that like a tyred Wolf, wearied in worrying the flock, he lay panting for breath, and yet still breathed out persecution. In one Jour­ney he travelled one hundred and sixty miles (namely from Jerusalem to Damascus) as an in­quisitour for private Heresie. At Muscleborough field many of the Scots ran away so fast, that they fell down dead; truely so do men by sin, run away a pace from God, even to the tyring of themselves here, and tormenting themselves hereafter. They run as fast as if they feared that Hell would be full before they came thi­ther.

The wicked man travelleth with pain all his days, Job 15.20. A wicked mans whole course, is spent in carking care, as the Seventy read it. He hath many sharp throws, bitter pangs, before he can bring forth that hideous horible Monster, Sin. Some Women are very long in labour, several days in pain; but a wilful Wicked man, travelleth with pain all his days; He works himself weary in dig­ging descents into Hell, and labours harder at it then many do for Heaven. I remember Buntingus in his Itinerarium totius Sacrae Scripturae, when he comes to the Travails of Antiochus Epiphanius, that fierce enemy of Gods people, first relates the tedious journies (in all eight thousand one hundred fifty three Miles) various hazards, desperate dan­gers and difficulties, which this wicked wretch underwent to satisfie his malice, and gratifie his revengeful spirit, and then concludes thus. We see [Page 89]that the Wicked with more sorrows, troubles and vexations, gain eternal damnation, then the just, though they suffer greivous affliction, obtain everlast­ing Salvation. For amongst all the Patriarchs, good Princes and Prophets, there is not found any that had so many long and tedious journies as this Antiochus, who continually oppressed his mind and conscience with unprofitable vanities and wicked thoughts, and at length had a miserable and terrible end.

Though God hath few diligent Servants, yet the Devil hath many drudging slaves that work hard at grinding in his Mill all their days. Their calling is a trade of corruption which they follow with diligence and constancy. They plow iniquity, sow wickedness, and reap the same, Job 4.8. Alass what pains do they take to pollute themselves spiritually, and perish eternally? They Plow ini­quity, Plowing is no easie, lazy work. We say of such works as require much pains, a man were as good go to Plow all day; These sons of Belial, that will not stoop to the easie yoke of the Saviour, can submit their proud Necks to the hard yoke of Sa­tan, and follow his Plow willingly. Sin is their diet, their meat and drink, they eat the bread of violence, and drink the wine of deceit, Prov. 4.17. Nay it is their dainties their delicates, let me not eat of their dainties, Psa. 141.4. These Apish Monkies (who now and then act the part of Chri­stians without a principle of Christianity) feed on Spiders, on Poyson. Further, it is not onely their nourishment in the day, but their refreshment in the night, They cannot sleep unless they cause some [Page 90]to fall, Prov. 4.16. Till their stomachs are gor­ged and glutted with the sweet meats of sin, and thereby their heads filled with filthy fumes and vapours arising thence, they can take no rest. They love sin above sleep, and let them but riot, they will lose their rest. The Murderer riseth with the light, to cut asunder the silver thread of his Neighbours life. The Drunkard that hellish good Husband, can be all night drinking healths to others, whilst he leaves none to himself, how often doth his brains crow before break of day; the Chief and Adulterer love and long for darkness, to cover and countenance their cursed deeds, Job 24.14, 15, 16. Pro. 7.9. Once more. As sin is their nourishment, their food and sleep, so it is their Garment their Ornament. Pride compasseth them about as a chain, violence covereth them as a Gar­ment, Psa. 73.6. A chain of pearle doth not bet­ter become their Necks, nor the richest robes adorn their Backs, then sin doth in their judge­ments become and sute their souls. They glory in their shame; Plato saith of Protagoras, that he boasted whereas he had lived [...]ixty years, he had spent Forty years in corrupting youth. They brag of that which they ought to bewayl.

They plot sin with their heads, They conceive mischief, Psa. 7.14. they affect sin with their hearts, their hearts are after their covetousness, Ezek. 33. They act with their hands, what their heads forge, and their hearts favour; they do evil with both hands earnestly. Micah 7.3. They work so hard till they are weary, thou hast wearied thy self [Page 91]in the multitude of thy counsels, Isa. 47.13. Pliny saith of the Scorpion, that there is not one minute wherein he doth not put forth his sting; these cannot cease from sin, 2 Pet. 2. they do even con­tend which of them shall exceed in sin, as unhappy boys strive who shall go farthest in the Dirt.

All the rubs which are layd in their way, do ra­ther increase their rage then hinder their riot. When God would stop the stream of their lusts by his prohibitions, laws, judgements, like waters dam­med up, they swell the more, and like the pos­sessed person break all those cords in peices. When Paul chides the Ephesians for their Idolatry, they cry out for it with the greater vehemency. When Steven had reproved the Jews for their cruelty, they were cut the to heart and gnash upon him with their teeth. Acts 7.54, 57. When Ahaz. was ham­pered in affliction, like a mad Dog he bites at his Chain, and sins yet more in his distress, against the Lord. When the sinners tide of nature is thwarted and croft by the winds of reproof or some judge­ment, what a storm is presently raised? how doth he like the Sea presently discover and foam out his own shame. Though God command, intreat, perswade, threaten, promise, yet all this Phy­sick doth often but move and stir, not remove nor purge away their ill humours. O how deadly is that disease which no physick can cure? and how tough is that wood which no wedge can cleave? The bird will beware of the pitfal in which she bath been caught, and the beast of the snare in which he hath been taken, but brutish man more foolish [Page 92]then beasts, will not be parted from sin though he have been sharply punished for it.

The Wicked are estranged from the womb they go astray as soon as they are born, speaking Lies; Their poison is like the poyson of a Serpent, they are like the deaf Adder that stoppeth her ears, which will not hearken to the voyce of Charmers, charm­ing never so wisely, Psa. 58.3, 4, 5. The Serpent when she begins to feel the Charmer, clappeth one ear presently to the ground, and stoppeth the other ear with her tail, although by hearkening to the Charmer (as some observe) she would be pro­voked to spit out her poyson, and renew h [...]r age. So hot is man upon his Harlot sin, that he is deaf to all that would counsel him to the contrary, he stoppeth his ear, hardeneth his heart, stifneth his neck, against the thunders of the Law, the still voice of the Gospel, the motions of the Spirit, and the convictions of his own conscience. When sin calls they run through thick and thin for hast, when the World commands how readily do they hearken, how quickly do they hear, how faithfully do they obey? but when the blessed God cryeth to them, charg­eth them by his unquestionable authority, beseech­eth them for their own unchangeable felicity, they (like statues of men rather then living crea­tures) stand still and stir not at all. Other things move swiftly to their centers, Stones fall tumbling downward, Sparks fly apace upward, Conies run with speed to their burrows, Rivers with violence to the Ocean, and yet filly man hangs off from his maker; that neither intreaties, nor threatnings, [Page 93]nor the word, nor the Works of God, nor hope of Heaven, nor fear of Hell, can quicken or hasten him to his happiness. Who would imagine that a reasonable souly should act so much against sense and reason? Where is the Saint that is not shamed by the very damned, sinners drive furiously (like Jehu) against their God, their Soveraign, but Saints like Egyptians drive heavily though they are marching in the road to the Heavenly Canaan. Ah who presseth towards the mark, for the price of the high calling? Who works so hard to be pre­ferd to the beatifical vision, as wicked men do to be punisht with eternal destruction? they sweat at sowing in the Devils field, when all they shall reap thereby will be damnation, and thou freezest in seeking Gods favour when the fruit thereof will bee everlasting Salvation.

O Reader, Consider and mourn, that the deceit­ful world (who will leave their lovers in the great­est danger) should have such hot and violent wo­ers; that Superstition should be so greedily caught at, though like Hemlock, it makes them run mad that eat it, and ends often in desperation; nay that the loathsom monster Sin (whose Father is the Devil, whose service is perfect slavery, whose Joynture is blackness of darkness for ever) should have so many and such eager, earnest Suitors; and [...]et Godliness (whose birth is noble from Heaven, whose person is lovely, the beautiful image of the blessed God, whose portion is large, no less then Eternal life) should be by most wholly slighted, and it best but coldly courted. Surely this ought to be [Page 94]for a lamentation. Good God whither did man go when he departed away from thee!

The ancient men wept when they saw the foun­dation of the Second Temple laid, considering how far it came short of the glory and beauty of the First, Ezra 3.12. What cause have we then to weep floods of tears when we ponder how short man is, nay how contrary man is to his primitive purity and per­fection. Godliness was then his business but is now his burthen; Sin was then loathed as his bane, but is now loved as his daily bread.

CHAP. X. An Exhortation to make Godliness our business in the whole course of our lives.

THe second and principal Use which I shall make of this Doctrine, shall be by way of Ex­hortation; Ought Godliness to be every ones business? then Reader let me perswade thee in the fear of God to put this Precept into practice; Exercise thy self to Godliness. Let it be the chief trade thou drivest, the principal calling thou followest, to wor­ship the true God in heart and life, according to his revealed Will. I hope thou art satisfied in the weight of the Reasons already delivered; what canst thou say, why thou shouldst not presently set upon the work. Thou hast heard it is the great end of thy being and continuance in this world, [Page 95]That it is an employment of the greatest concern­ment; How it is Soul work, God-work, Eternity-work; That it must of necessity be made the main business, or otherwise all thy labour will be lost: [...]anst thou easily break this threefold cord; let conscience judge between God and thee, whether such a work as this is, doth not deserve all thy time and strength, thine utmost care and greatest dili­gence, and ten thousand times more then thou canst possibly give it. Thou hast also read how fiery and furious Worldlings, Formalists, Sinners are for their Dalilahs and Minions; Oh why art thou so slothful to go in and possess the land, Judg. 18.3.

Themistocles seeing two Cocks fight, Aelian [...] 2 Va. H [...]st c. 28. when he was going to a battel, pointed his Souldiers to them and said, Do you see [...]onder Combatants, how valiantly they deal their blows? with what fury they fight? and yet they fight not for their Country, nor for their Gods, nor for the honour of their Ancestors, nor for Glory, nor Liberty, nor Children? What courage then, my brave Countrymen, should this put into our hearts, on whose resolution all these depend, and by whose valour they subsist? So say I to thee, Reader, Dost thou see yonder Worldling, how he rideth, runneth, toileth, moileth, sweateth, wasteth his strength, wrongeth his body, makes a very pack-horse of it, and will searce allow it time to eat or sleep? Dost thou see yonder Superstitious person, how zealous he is for the inventions of men, laying his Estate, Limbs, Laberty and Life at the feet of his own Idol [...] how like one upon a fiery Steed full of met­tle, [Page 96]he rides post out of Gods way, and from Gods Word? Nay dost thou see yonder Sinner, what time he spends, what miseries he endures? what Wealth he wastes? how hard he labours to gratifie his Lust? And yet these work not for the Blood of Christ, nor for the Love of the Father, nor for the Graces of the Spirit, nor from freedom from the Curse of the Law, the slavery of Satan, the torments of Hell, nor for their Souls, nor for their God, nor for fulness of joy, and the pleasures that are at Gods right hand for evermore? What Zeal and Fervency should this put into our hearts, Dear Friends! and what diligence and industry into our hands, when we work and trade for all these? and if we make them our business our labour shall not be invain in the Lord.

Exercise thy self to Godliness, not to Superstiti­on: As the Ivy in time eats up the very heart of the Oake it groweth about; so doth Formality and Superstition the very heart and life of Religi­on; Let Gods Laws, not thy own or others Lusts be the rule whereby thou governest thy heart and life.

Superstition (saith an eminent Divine) is to true Holiness, Gurnal. Christ. incomp. arm. part. 2. edit. 2. p. 224. what the Concubine is to the true Wife, who is sure to draw the Husbands love from her; this Brat the Devil hath long put out to nurse to the Romish Church, which hath taken a great deal of pains to bring it up for him, and no wonder when she is so well paid for its maintenance, it ha­ving brought her in so much worldly treasure and riches.

What some observe of Horse hairs, that, though liveless, yet lying nine days under water, [Page 97]they turn to Snakes, may pertinently be applyed to superstitious Ceremonies, which though at first dead, or held at most but indifferent, yet in con­tinuance of time have quickened and done much mischeif. There is a simplicity in the Word and Worship of God, which I would intreat thee to look after. ( I fear least your minds should be cor­rupted from the simplicity which is in Christ, 2 Cor. 11.3.) not as simplicity is opposed to wisdom, but as simplicity is opposed to mixtures; Compositions do but diminish and abate the vertue of Simples. The more natural and simple the Wine is, the more pure it is, mixtures do but adulterate it. The more simple the Worship of God is, (I speak of Gospel simplicity and order) the more pure it is, humane inventions and mixtures may abase it, they cannot adorn it. Gods Altar under the law must be of earth. If thou lift up a tool upon it, thou hast polluted it. Exod. 20.24, 25. Men are apt to think, that by lifting up tools on Gods altar, they polish it, but God himself saith they pollute it.

When the Church was in her infancy, she was drest in the swadling clothes of Ceremonies, but since she is grown up, God hath provided her other attire. To the Jews, the Sun of righteousness was behind, and therefore the shadow of those Ceremonies was before. They were in force and power, but to us Gentiles the Sun of righteous­ness is before, and therefore the shadow of cere­monies is behind. When Christ came, those sha­dows seemed to say as the Angels to Jacob, Let us go, for the day breaketh, Gen. 32.26. at the [Page 98]death of Christ the Vail of the Temple was rent in twain, from the top to the bottom, to acquaint us that the Jewish Ceremonies must then vanish, Mat. 27.51.

Reader, I would not be mistaken, I do not advise thee against that order and decency, which is commanded in the Worship of God, nor against active obedience to authority in things that are cir­cumstantial, or not directly, nor consequentially forbidden in Scripture, but I would counsel thee to beware, least (like the Dog in the Fable) whilst thou art snapping at any shadow thou dost not lose the substance; and withal I must tell thee that as when the shadows grow long, its a sign the Sun is declining; so when those shadows, those even indifferent things increase, usually the sub­stance, the light of holiness decreaseth.

When Corn runs out into straw and chaff, those that feed on it, may well be thin and lean, but when it runs into ear and kernel, thou mayst expect such as eat of it to be fat and well favourd; when Religion runs into Formalities and Ceremonies, her followers can never be thriving spiritually, they may starve for all the gaudy flowers where­with the several dishes on her table are decked and set forth; it is the power of godliness alone, which like wholsom and substantial food, will di­stribute nourishment and strength to the inner man; I expect nourishment from bread, not from straw or stones, because God hath annext his blessing to the former, not to the latter. I look for spiritual strength from divine institutions, not from humane [Page 99]inventions, because Gods promise is made to word­worship, not to will-worship; one would think the sparks of that fire wherewith Aarons Sons were consumed, should fly in the faces of men, and make them affraid to offer up to the Lord what he commanded them not, Lev. 10.1, 2.

Exercise thy self to this Worshipping the true God according to his revealed will. Do not dally and trifle at it, be not cold and careless about it. Take heed of the Worldlings politique princi­ples. Fair and softly goeth far; Too much of one thing is good for nothing; Its good to be Religious, but not too conscientious; A little moderation would not do amiss. These men would serve thee as igno­rant Montebanks do their Patients, that whilst they go about to cool the liver (least it should set the blood in a flame) kill the stomach, and there­by necessarily destroy the body. They pretend some fear that thou mayst work too hard, even to thy hurt, when thou canst never do enough, much less, too much, for thy God and thine everlasting good: I must needs tell thee that there is an im­possibility of dividing thy service betwixt thy sins and thy Saviour, and of parting thy heart and work between the world and the word. No man can serve two Masters. Mat. 6.24. If like a Meteor thou hangest between heaven and earth, haltest between Christ and the flesh, as a hunting Dog between too Hares, running sometime after this, sometime after that, thou wilt be sure at last to lose both.

Those creatures under the Law, which did both move in the waters, and hover up and down in the [Page 100]Air, were unclean in Gods account. Lev. 11.10. There is a story of a Bastard Eagle, which hath one foot close like a Goose, with which she swims in the waters, and dives for fish, and another foot open and armed with talons, with which she soareth in the Air, and seiseth her prey; but she partici­pating of both natures, is weak in either, and at last becomes a prey to every ordinary Vulture. The am bodexter in Religion who is both for the flesh and the Spirit, for Riches and Righteousness is all his time a servant of sin, and will at last become a prey to Satan.

Wherefore I must intreat thee, Reader, to make godliness thy sole design and delight, thy main occupation and recreation. If thou find not the golden veins upon the surface, or just under the skin of the earth, do not throw off thy trade nor cast away thy Tools, but delve and dig lower, thou shalt certainly at length come to the rich treasure. [...] The vertuous man in Greek is denomina­ted from a word that signifieth industrious and dili­gent. Labour is the way to get and increase ver­tue, and the more vertuous thou art, the more laborious thou wilt be, frequent use must keep thy spiritual arms from rust.

It is a more worthy thing to abound in work, In operibus, sit abundantia mea, div tiis per me l [...]cet abundet quisquis volue. rit. then to abound in wealth. Melancthon spake nobly Let others take Riches, give me Labour. They who have been busie about much meaner studies, have yet pursued them with incredible pleasure, and extraordinary pains. Plutarch Endymion spent whole nights on Rocks and Mountains, in contemplating the [Page 101]motions of the Stars. It is said of Crisippus, That he was so intent on his Book that he had starved his Body, had not his maid put meat into his mouth. Cicer Ep. lib. 9. Cicero profest, He would part with all he was worth that he might but live and dye among his Books; did they reckon Humane Knowledge, that curious piece of vanity at so high a rate that they would trample on their possessions, take any pains to pro­cure it, to promote it? What a price shouldst thou set upon Godliness, upon Divine Knowledge, which is the very seed of eternal life? Joh. 17.3. shouldst not thou undervalue thy estate and strength for it? shouldst not thou spend all thy time, imploy all thy talents, and improve all thy opportunities for the furthering of it? O that holy Paul might be thy pattern: Herein I exercise my self, to keep a con­science void of offence towards God and Men, Act. 24.16. Here is Pauls precious cabinet, and his care to preserve it; [...] me exer­ceo laboro, [...]otus sum in hac re, ut inculpate deo serviam nec ho­mines offendam. his Cabinet was his conscience void of offence, a treasure of inestimable value; in this Cabinet were all the jewels of Divine Graces. His Faith and Love, his Hope and Humility, his Pati­ence and Heavenly mindedness were glistering in it gloriously, like so many costly and sparkling Di­amonds; but observe Pauls care of this Cabinet, I exercise my self to keep a conscience void of offence; Paul knew many subtle theives were abroad, and therefore he must make it his business to keep his pearls, or otherwise they would be stoln from him. He knew if he were robbed he were ruined; nay if but a flaw were made in the jewel of his conscience, it would be of exceeding ill consequence to him, [Page 102]therefore he did exercise himself to keep a conscience void of offence.

Again, Exercise thy self to Godliness, make it thy business, in the whole course of thy life, nay in every passage of thy conversation. As the blood runs through the whole body, and every vein of the body; so Godliness must run through our whole conversation, and every particular action of it. Godliness must be like the Sun (though its scituati­on be in Heaven, and that the main place of its residence) enlighten and warm the whole body of the air, and all the earth by its influence, shine on all thy natural, civil and spiritual works, nothing must be hid from the heat thereof. Reader, observe the command, Be ye holy in all manner of conver­sation, 1 Pet. 1.15.

The Greek word ( [...]) and the Latin word (conversatio) for conversation, come of a verb that signifieth to turn, to note that which way soever a Christian turneth himself he must be holy; he must be holy in his closet alone, holy among company, holy at home, holy abroad, holy in his shop, holy among his sheep, holy in the Church, ho­ly in his chamber, holy at his table, holy in his tra­vails, holy in prosperity, holy in adversity, holy in every relation, and in every condition, in all manner of conversation. As oyl is laid over all co­lours to make them durable; so Godliness must be laid on every part and practice of our conver­sation, and thereby they will be permanent to our comfort, and run parallel with the line of Eteri­ty. We lay gold, because excellent, on all sorts of [Page 103]mettals; Godliness, which is more precious then fine gold, must be laid on our Naturals, Morals, Intellectuals, all of them must have their vertue and value from it. The truth is, they all like Cy­phers stand for nothing, unless this figure be joyned with them, and put before them.

Beleevers are commanded to be holy men, Exod. 22. ult. In the Original it is men of holiness, and ye shall be men of holiness unto me, that is all over holy; As Christ is called a man of sorrows, because his whole man, body and soul was steeped in tears, and his whole time from the womb to the tomb was spent in sorrows and sufferings, full of tribulati­ons. And as Antichrist is called a man of sin, be­cause he is, as Beza observes well, Merum scelus, Meer sin, nothing but sin, Isa. 53.3. 2 Thess. 2.3. so the children of God should be men of holiness, meer holiness, made up of holiness, nothing but holiness, every part of them should be holy, and every deed done by them should be holy; holi­ness in their hearts should, as the Lungs in the body, be in continual motion, and holiness in their life must run through all their words as the Woof through the whole Web.

The Jews had their daily, weekly, monthly, yearly addresses unto God, to teach us that we must be always trading heavenward, that there must be an unwearied commerce, an uninterrupted intercourse betwixt God and our souls. Saints lives are therefore compared to a walk, and called a walking with God, or a walking before God; they must still walk as in company with him, and tread [Page 104]every step as under his eye, Gen. 5.22. and 17.1. The Planets because of their wandering nature, are sometime nearer to, sometime further from the earth, yet always within the Zodiack, the high­way of the Sun. So the Christian, though he be sometimes stooping to the earth in his particular calling, sometime mounting up to Heaven in the immediate Worship of God, yet he must always be in the path of godliness; The highway of the Sun of Righteousness. Be thou in the fear of the Lord all the day long, saith Solomon, Prov. 23.17. Whether a Christian be eating, or drinking, or buying, or selling, or plowing, or sowing, or riding, or walking, whatever he be doing, or whereever he be going, he must be always in the fear of the Lord; Godliness must be his guide, his measure and his end; as the salt it must be sprinkled on every dish to make it savoury. Thy life, O Christian, must be so led that it may be a continued serving of God.

The Precept is full (though if a true Christian thou wilt esteem it thy priviledge) that whatso­ever thou dost, thou art to do all to the glory of God, 1 Cor. 10.31. God must be the Alpha and Omega, the beginning and end of all thy actions, thy duty is to pass the whole time of thy sourjourning here in fear, 1 Pet. 1.17. Every moment must be devoted to God; and as all seasons so all actions must be sacred. There is a Prophesie, that in Jerusalem, in that day shall there be upon the bells of the horses, Holiness to the Lord, and the pots in the Lords house shall be like the bowles before the Altar, yea every put [Page 105]in Judah and Jerusalem shall be holiness to the Lord of Hosts, Zach. 14.20, 21. Mark, the same Inscripti­on is to be upon the bells of horses, and on every pot wich was on the High Priests mitre, Holiness to the Lord: to teach us, That every thing though but of common use should be sanctified to Gods ser­vice; Vt quicquid ag­grediatnr homi­nes sit sacrifici­um. Calv. in loc. That every ordinary enterprize (saith Calvin) should be a sacrifice.

In the prosecution of this Exhortation, I shall First, Speak to the nature of this duty, and Manner how a Christian must exercise himself to Godliness in the whole course of his life, and in every part thereof.

Secondly, I shall lay down some Means for the accomplishing this duty.

Thirdly, I shall annex some Motives to encou­rage the Reader in this holy Trade and calling.

First, As to the Manner, how a Saint may in every passage of his life follow this Trade, I shall divide my Discourse into these several Heads.

1. How a man may make Godliness his business in religious actions, or the Worship of God in general, as also in his carriage, in hearing or reading, in Prayer, at the Lords Supper, and on the Lords day in particular.

2, How a Christian may make Religion his bu­siness in his natural actions of eating, drinking, sleep­ing and cloathing.

3. In his Recreations.

4. In his particular vocation or calling.

5. In reference to his Relations and Family.

6. In his dealings with all men.

[Page 106]7. In all conditions, whether of prosperity, or ad­versity.

8. In all companies, whether good or bad.

9. In solitariness, or when he is alone.

10. On a weak-day from morning to night.

11. In his visiting the fick.

12. Ʋpon a dying bed.

CHAP. XI. How a Christian may make Religion his business in spiritual Performances and religious Actions.

FIrst, Make Godliness thy business in religious Duties. I shall put that first in order which is first in na­ture and excellency; and truly Friend, thy speci­al care must be here; thy greatest diligence will be little enough when thou comest solemnly into Gods presence. Cleanly men, wash their hands and brush their cloaths every day, but when they are to dine with a King, they will wash and scour their hands, they will brush their cloaths over and over again, that their hands may be if possible clean from the least dirt, and their garments from the least dust: The true Christian is in all company and in the whole course of his life, every day care­ful to keep his soul clean, and his conscience clear, nay to encrease his Godliness, but when he draw­eth nigh to God, and he hath more special care and extraordinary caution; though Tradesmen are all [Page 107]the year long doing somewhat at their callings, ei­ther casting up their accounts, or gathering in their debts, or amending something in their commodi­ties which are amiss; and therefore have no time for idleness, yet at some times of the year they are full of trading, their shops are crowded with custo­mers, they are all the week either sending out or taking in wares; now this time calls for their great­est diligence and watchfulness.

The time of sacred duty is a Christians market day, wherein he is much imployd, and therefore it calls for his greatest diligence. He that leaves his Shop, or loyters in it at such a time, must expect that his Shop will quickly leave him. The Husband­man hath his seasons to Plow and Sow in, which if he be heedless and careless about, that either his seed be smutty, or his servant slothful, he can look for but a mean and poor harvest. The hours of praying, and reading, and hearing, are the Saints opportunities and seasons of grace; if he be not then careful and consciencious to Plow up the fallow ground of his heart, and to sow to the Spirit; his return will be very inconsiderable, he will Reap but a thin crop. But truely friend if thou hast no respect to thy souls good, God hath to his own glory, and though he stoop to thee, ingiving thee leave to seek his face, and hear his voice, yet he will not be slighted by thee. He is a glorious and jealous Majesty, and esteemeth it a disparage­ment to him, for any to wait upon him without their best attire; Though Ʋzzah be dead, yet he speaketh to thee to take heed how thou touchest the Ark.

A Prince may be pleased, if his Kitchin be but indifferent neat and handsom, but he looks that in his Parlour (where he gives entertainment to his friend) all things should be in Print. Where Gods special walk is amongst his Candlesticks, and amidst his Myrtle Trees, there Godliness must be our special work, Holiness becometh thy house, O Lord for ever. Psa. 93. ult. Godliness doth always sute the back of a Saint: This gracious garment is a glorious ornament to him, whatever he is do­ing or where ever he is going; but the apparel doth become him best in his approaches to the holy God. No Hangings, no Tapestry becomes Gods house so well as Holiness; and no place is so pro­per as the House of God for this costly, comely fur­niture.

God is more honored or dishonoured in our Re­ligious actions, then in all the actions of our lives; in them we do directly and immediately pretend his Honor and Service, and therefore if we do not walk in them watchfully, and intend them se­riously the greater is our sin. For a trespass com­mitted against holy things, the Jews were to bring a Ram to be valued by the shekel of the Sanctu­ary; for a trespass against their brethren, a Ram was required, but no such valuation expressed; whence Origen infers, Aliud est peccare in sanctis, aliud extra sancta: It is one thing to sin in holy things, another thing to sin beside them, and he urgeth that place in Samuel, 1 Sam. 2.25. If a man sin against another man the Judge shall judge him, but if a man sin against the Lord, who shall intreat [Page 109]for him? Lev. 5.15. and 6.6. When men are some way off in a Kings eye, they will be comely in their carriage; but when they come into his Pre­sence-chamber to speak with him, they will be most careful: Because Saints are always in Gods sight, their constant deportment must be pious and seemly, I have kept thy precepts, for all my ways are before thee, Psal. 119.68. But because the Ordinan­ces of God are the very face of God, and they who worship him therein do solemnly appear before him, therefore at such seasons they are bound to be most holy and serious, Exod. 23 17. Psal. 42.2. The say­ing of the Sage Orator hath some weight, Isocrat. ad De­mon. Worship the gods at all times especially in publick; that is in their sacrifices. God is very curious how men car­ry themselves in his Courts, and commandeth thee Reader, be to eminently pious when thou appearest in his presence. Do but observe under the Law how choyce he was about all things relating to his Wor­ship; the Tabernacle must be made of the best wood, the purest gold, the finest linnen, and every part and pin of it done exactly according to Gods own precept; the persons called to set it up must be rarely gifted and singularly endowed for that very purpose. He that offereth sacrifice must be without blemish, For whatsoever man he be that hath any blemish, he shall not approach, a blinde man, or a lame man, or he that hath any thing superfluous, or a flat nose, or he that is broken faced, or broken hand­ed, or crooked backt, or a Dwarf, or that hath any blemish in his eye, or the scurvy, or is scabbed; no man that hath any blemish of the Sons of Aaron the [Page 110]Priest shall come nigh to offer the Offerings of the Lord made by fire, he hath a blemish, he shall not come nigh to offer the bread of his God, Levit. 21.17, 18, 19, 20. So the sacrifice also must be perfect without spot, If it were blind, or broken, or maimed, had a wen, the scurvy, or were scabbed, Levit. 22.19, 21, 22, 24. It must not be offered, it must be a male without blemish, of the best of the flocks, nay the best of these beasts, the fat (even all the fat) which covereth the Inwards, Lev. 3.3. And what is the substance of all these shadows, but this, That God will be served by holy men in the purest, holiest manner; that we must be very exact both as to our persons and per­formances when we are in his presence; that he expects the best of living Sacrifices, the hearts and spirits of men, nay the best of the best, all the heart, and all the soul, and all the strength, Prov. 23. Joh. 4.24. Matth. 22.37. O how much is an ordinary, slight performance below and unsucable to so great and glorious a Prince. Religion is as tender a thing as the apple of thine eye; by play­ing with the eye it may be put out; by dallying with duties thou mayst spoil all.

If the Egyptians did reverence Mercurius Tris­megistus so much, that they did forbear, out of re­spect to him, to pronounce his name rashly; what respect shouldst thou bear to Ordinances which are the name of God? Exod. 20.24. How fearful shouldst thou be of taking the name of God in vain.

The blind Heathen were choyce and devout in the service of dumb Idois; they served them in [Page 111]white, an embleme of purity. They thought no­thing too good for those false Gods, for whom the worst was not bad enough. Solon, the Athenian Law-giver, enacted, that none should serve the Gods, Obiter, or by the by; that their sacrifices should be all select and chosen, and that the Sa­crificers should purifie themselves some days be­fore hand. Lycurgus had made a law that no man should be at any great charge in a sacrifice, least he should grow weary of Divine service, yet when Phidias the famous carver advised the Athenian, to make the statute of Minerva of marble rather then Ivery 1. Because it was more durable, this reason was approved. 2. Because less chargeable; at the mention hereof, with much rage and wrath, they commanded him silence. They had an higher re­spect for those lies and falshoods, then many have for the true God. Eras. praef in adag. When they were going to offer sacrifice, their Priest cryed [...] who is here. Those present answered [...] many and good. Were they so choice and chary in the service of their dunghil deities; and wilt not thou friend be circumspect and consciencious in the service of the living God? did they think nothing costly enough for inanimate creatures, and wilt thou offer to the Lord thy God, that which cost thee nothing? Can thy box of precious oyntment, though it be worth never so much, be bestowed better then on thy dearest Saviour, and can thy care and caution, thy love and labour be employed better then in his service? Or dost thou think that the false Gods were more affected with their disho­nour, [Page 112]or more to be feared in their displeasure, then the living true God. Dost thou not know that he will be sanctified in them that draw nigh to him, Lev. 10.3. great persons are impatient of contempts and affronts, especially when they are offered to them in their own houses: God will sooner overlook thy forgetfulness of him in thy trade or travails, then in his Tabernacle. When thou drawest nigh to him, there he will be sanctified, either in thee or upon thee. If thou refuse to give him glory in his service, beleive it, he will get himself glory by thy suffering; His Worship is his face, and look for his fury, if thou darest him to his face.

The waters of the Sanctuary, are like the waters given to a suspected Wife, if she were innocent, it witnest her honesty, made her fruitful if barren, and did her good; but if she were guilty sweld her belly, rotted her bowels, and did her hurt. If thou make godliness thy business in the ordinan­ces of God, thou mayst get much spiritual good, thou mayst meet Christ in them, receive grace through them, and thrive as the babe by the breasts, in health and strength, but if thou like the horse in the Mill, onely goest thy round in Religious duties, never minding the true end of them, nor thy carriage in them, thy prayer will be an abomination, the word a savour of death unto death, and the very sacrament a seal of thy damnation. It doth therefore nearly concern thee to hearken to that counsel which I shall give thee from the word, to prevent thy miscarriage in the duties of Gods worship; For preparation to duties, I shall speak, [Page 113]when I come to treat of sanctifying the Lords day.

First, Be heedful and watchful over thy self, when thou art about religious duties. Heedless service is fruitless service; What measure of care we give God in duties, the same measure of comfort we may expect from duties, Eccles. 5.1. Keep thy feet when thou goest to the house of God, and be more ready to hear then to give the Sacrifice of fools. Thine heart like Dinah, is apt to wander abroad, especially from the way and Worship of God; it behoves thee then to have a strict hand over it, if thou wouldst keep it at home: Observe, consider, thy feet, so the word signifieth.

The feet of the Harlot abide not within her house, neither will thy affections easily within the House of God; doth not experience tell thee that they love to be gadding, and therefore re­quire a strong and vigilant guard. Parents set their Children before them at Church, and have their eyes much upon them, because otherwise they will be toying and playing; truly so will thy heart, if thine eye be not on it. Alass thy heart in duty is like one that looks through an Optick Glass on some small object, with a Palsie hand, its long before he can discern it, and as soon as he hath found it, so unsteady is his hand that he hath lost it again; therefore it behoves thee to keep it diligently, and to watch it narrowly: There is a bottomless depth of deceit in thine heart, how unwillling is it to a duty? how much wandring in a duty? how soon weary of a duty? The heart is [Page 114]deceitful above all things, and desperately wicked, who knoweth it? Jer. 17.9 [...]. Take notice of the center of the poison, the heart is deceitful; a deceit­ful hand is nothing so dangerous as a deceitful heart, when poyson gets to the very seat of life, in what danger is a [...]oul of death. Here is also the measure of the pollution; The heart is deceitful above all things, the best part is unspeakably poisoned. The Prophets expression hath a three fold gradation. First, there is deceit in mans heart, it is a word used of ways Isa. 40.5. which are full of windings and [...]urnings, and therefore are hard to be found; so is mans heart full of nooks, and corners, slights and craft, and so doth easily supplant us, it hath not onely weakness and proneness to be deceived by others, but also an activeness and aptness to deceive it self. Secondly, there is the degree of its deceit, and indeed it is beyond all degrees. The heart is deceitful above all things; No creature so sly and subtle as mans heart; Nothing in this World can equal it for tricks and wiles; Nay as this deceit of mans heart is so great that none can match it, so also it is so deep that none can find it, none can fadom it, Who can know it? The largest, the longest line of mans understanding, can never search to the bottom of this Sea. Thirdly, Here is the danger of it, The heart of man is deceit­ful above all things, and desperately wicked. It is not deceitful in such a degree, so much through weakness as through wilfulness, it is desperately carried towards deadly courses. It devotes it self wholly to deceive and destroy. How many preten­ces [Page 115]will it have to make thee to omit holy perfor­mances? if thou overcome them how subtle will it be to make thee heedless and heart-less in the service of God? It will fill thee with cares and thoughts of the World, purposely to choak the good seed of the Word; if at any time thou wind it up to any seriousness in an ordinance, how quickly, and how swiftly like a Clock or a Jack, doth it run down. Surely Reader, the Master that hath such a cozening Servant, must look nar­rowly to him, if he would not be cheated by him. If thou dost not watch at the Altar, the Birds will devour the Sacrifice.

Those that were before the Throne day and night, were full of eyes behind and before and within, Rev. 4.6, and 8. Extraordinary heed is necessary when we come into Gods House. We had need to have our eys about us, when we come to deal immediately with him who is of purer eys, then to behold iniquity. The Athenians in time of their Sacrifice, had a Monitor to bid them be se­rious, calling on them, Hoc agite, mind the work ye are about, Plut. Cyprian observeth that in the Primitive times, the Deacon oft cried out to the people, Sursum corda, lift up your hearts; and the Pastor stird them up with, Oremus, attendamus, Let us pray, let us attend; Commanding their greatest attention when they were about Religious actions.

Eutychus was Drowsie while he was hearing which had like to have cost him his life, God will not be slighted when he is speaking to the children of [Page 116]men. Christ commandeth thee to take heed how thou hearest. Luk. 8.18. The heart is needful in hearing more then the ears. We read of those that had ears and yet heard not, Audientis corpo­ris sensu non cordis assensu Aug. Isa. 6.9, 10. Mat. 13.13. It is one thing to hear, and another thing to heed a Sermon; Let him that hath an ear, hear what the spirit saith to the Churches, Rev. 2. When the word passeth through both ears, as waters through a leaking Vessel, no wonder if it be unprofitable. Least it should do so, let us give the more diligent heed saith the Apostle, Heb. 2.1. If men be told of the dreadful end of sin, and the great danger of their precious souls, and they mind it not, will they ever strive to prevent it? Our proficiency by the Word depends not a little upon our earnest attention to the Word, Luk. 19.48. Its said there, the people were very attentive to hear him. They hanged on Christ, as if their ears and minds had been tyed to his tongue, or as eagerly as the little Bird, on the Dams Bill for Corn.

In prayer also be heedful, watch unto prayer, Mark 13.33. Nehemiah when building, did work and watch, watch and work, because of his Enemies; when thou art at prayer, temptations without will be waiting, corruptions within will be working; and therefore its requisite for thee to be watching.

Those that performe their duties, as Papists say their Pater nosters, and Musitians play their Les­sons with their Fingers, when their minds are bu­sied about other things, will make but harsh and [Page 117]displeasing Musick in Gods ears, O God, saith the Psalmist, thou art terrible out of thy holy places, Psa. 68.35. The Sanctuary or place of Worship was divided into three parts, thence called thy holy places; now out of them God was comforta­ble to his watchful and diligent Servants, but ter­rible to the slothful and negligent. He is terrible not onely in the high places of the field, but also in the holy places of the faithful.

How canst thou expect that God should heed thy prayers, when thou dost not heed them thy self; Wouldst thou give Almes to a Beggar that by his carriage and language should slight both thee and thy bounty? If a condemned malefactor were suing to a Prince for his life, and in the midst of his intreaties should see a Moth or a Fly, and leave his suit and follow after that; would this wretch deserve a pardon. And is it not as unreasonable that God should grant thy requests, if thou wil­fully follow those foolish objects which thy heart or the Devil offer to thee in the midst of thy pray­ers; monstrous compositions, wherein is the face and voice of a man, the heart and feet of a beast, must needs be odious to God; O bind thine heart to its good behaviour, when thou goest into Gods House. Men put Locks and Fet­ters on Wild Horses, whom no inclosure can keep in. This watching the heart in duties, will fasten and tye it, as with cords to the Altar.

Secondly, Act grace in duties, the acting of grace in a duty, is the grace of a duty. The Christian must attend on the means of grace, [Page 118]in a gracious manner; the manner of performing duties, Non tantum considerandum est id quod agi­mussed etiam quibus circum [...]anti [...]s Ca [...]et in Thom. 1 [...] quest. 9. is the most spiritual part of them, and therefore must most of all be minded. God made a breach on them who sought him, not after the due order, 1 Cron. 15.13. If the matter of thy performance be according to the word, and thou wilfully fail in the manner, thou wilt instead of a blessing, meet with a blow. God had Sacrifices from the Jews of his own appointment for the matter, and yet they were unsavoury to him, Isa. 1.13, 14, 15. It is the manner which makes or mars every action, that is the form which specifi­cates all our devotion; grace is Gods own Image, abundantly amiable in his eye, and that must be Stampt on all our Coyn of duties, or they will never be currant with Heaven. Kings suffer no Coyn to go in their Dominions, but what hath their own stamp. Tamberlane would not own a pot of gold which his Souldier found and brought him, because it wanted his Fathers impression. Christ will own no performances unless they have his Fathers Picture, somwhat of his Image on them.

Indeed the Christian hath no natural power for these spiritual performances, but God gives him his Spirit for this purpose, that he might be enabled to do sacred duties, with sutable graces; we know not how to pray as we ought, but the spirit helpeth our infirmities, [...]. Rom. 8.26. Man is impotent, but the spirit is an able assistant, helpeth our infirmities. The word is either an allusion to a Nurse which helps her weak little Child to go, so the spirit affords his hand and helps us to go to God in [Page 119]duties, or (as the composition of the word im­ports) its an allusion to those who lift at a weighty peice of Timber, too heavy for one alone, one man tugs and puls hard, but he cannot wag it, till one stronger then he comes and helps him, then he bears it away chearfully; so the Christian be puls and hales at his own heavy heart in a duty: to per­form the duty aright, and yet makes nothing of it till the spirit comes and helps him, and then he goes along comfortably through the duty. As to Preaching there is required external mission, so to every prayer and performance there are requi­red internal motions; therefore we find the spirit of grace and supplication joyn'd together Zach. 12.10. Samsan when his lock was cut off, became like another man, the Christian when the spirit with­draweth, that grace be not acted, he performeth duties like a carnalman. It is the b [...]eath of the Spirit of God in a duty, which is so sweet and sa­vory to God, gifts may do somwhat as to the outward part of a duty, as a Carver may make an Image with the external lineaments of a man, but unless grace and spiritual life be in it, it is but the counterfeit, the resemblance of a true duty.

The two special graces which I shall speak of to be acted in Religious exercises are fear and fa [...]th, up­on these two feet David walked into Gods House. I will go into thine House, in the multitude of thy mercies, there was his faith; and in thy fear will I worship towards thy holy Temple Psa. 5.6. here is his fear. The Christian like a Net, must [Page 120]have both the lead of an holy Fear, and the cork of a lively Faith, if he would catch any thing out of the waters of the Sanctuary; if the cork of Faith was without the lead of Fear, the Net would lie too high; if the lead of Fear were without the cork of Faith the Net of the Soul would fall too [...]ow [...] and so nothing would be caught; but both together lay in the likest place for a good draught.

1. Fear and awful apprehensions of Gods infinite Majesty, is requisite in our religious actions; This must he the hand-maid to wait upon the Mistris of the soul in all its addresses to the King of Heaven. Serve the Lord with fear, and rejoyce with trembling, Psa. 2.11. God alloweth an humble familiarity in the walks of Obedience, yet he will always have the children of men to know their distance. And though this habit of Fear must be ever in our hearts, as fire was constantly on the Altar, yet he expects that it should be blown up and flame out at the time of offering sacrifice. [...]od non ne­tur co [...]m u [...], & quod [...]tem [...] [...]ur [...] [...]li. ur. Act. de ira c lib. 8. Our greatest reverence is then most needful, when we approach the great God in his Ordinances. God is greatly to be feared in the Assembly of his Saints, and had in reverence of all them that are round about him, Psa. 89.7.

When God intended to give the Law to Israel, Exod. 19.11, 12, 14. the Jews must sanctifie themselves three days be­forehand; and when God came on the third day to deliver his pleasure to the people, with what pomp and terror was proclamation made? He de­scends in his Royal robes with a noble Retinue of Saints and Angels; and with the dreadful en­signs [Page 121]of his Power, Majesty and Jealousie. Deut. 33.2. The Lord came from Sinai, and rose from Seir, he shi­ned forth from mount Paran, and he came with ten thousand of Saints, from his right hand went a flery law for them. Exo. 19.16, 18 Then were there thunders and light­nings, and a thick cloud upon the mount; and the voyce of the Trumpet exceeding loud, so that all the people that were in the camp trembled. And mount Sinai was altogether in a smoke because the Lord descended upon it in fire, and the smoke there­of ascended as the smoke of a furnace, and the whole mount quaked greatly; and why is all this? Why doth the Mighty possessour of Heaven and earth, appear at that time in such state and royalty, and magnificence, with such a rich Train of Heavenly Courtiers, with such Thundring Vallies of Shot, with the Mountain Smoking under him, and Trumpets sounding before him? but to assure us that he is not so contemptible as to be slighted by any; that he is not impotent, but able to revenge himself on all that affront him; nay to teach us that he will be feared and reverenced in all them that draw nigh to him. Therefore he will make even Moses whom he knew face to face; Heb. 12 21. at such a time exceedingly to quake and fear.

Civil or natural difference amongst us here be­low, commandeth proportionable reverence; the Subject must fear his Soveraign, 1 Pet. 2.17. The Servant must obey his Master with fear and trem­bling, Ephes. 6.5. the Wife must see that she re­verence her Husband, Ephes. 5. ult. If there be such reverence due from one creature to ano­ther, [Page 122]when they were all made of the same course earthly mold, and must all be buried in the bowels of their common Mother; when there is no essential, but onely an extrinsecal difference between them; what reverence is due from poor dust and ashes, to the God of the Spirit of all flesh? the King of Kings, and Lord of Lords, between whom and his creatures there is an infi­nite distance?

It behoveth us, The worship of God is called [...] a par­tic [...] & [...] valde pavere [...] qu [...]d est more canis ad pedes alicu­jus tanqua m domini totum sese prost [...]rnere subjectionis gra­tia. [...]anch. said Bernard, to enter into the celestial Court (at prayer time) where the King of Heaven sits on his Starry, stately throne, envi­roned with an innumerable company of glorious Angels, and crowned Saints, with great reve­rence and fear; Ah with what humility should a poisonous poluted Toad, creep and crawl out of a Ditch into the presence of so glorious and dread­ful a Majesty? The holy Servants of God, were antiently called Nephalim (from Nephal to fall down) Prostrates, or fallers, because in the Wor­ship of God thy usually fell on the earth.

The Elders of Israel trembled at the coming of Samuel, 1 Sam. 16.4. and shall not we tremble when the great God cometh to us in his Ordi­nances.

Every Relation in which men stand to, God calls for awfulness and dread of him. If I be a Father, where is mine honour? If I be your Master, where is my fear? Mal. 1.6. but especially in the Saints approaches to him, they must stand in aw of him. When God appeared to Jacob at Bethel, where he saw nothing but Visions of love; he cryeth out, [Page 123] This is none other but the House of God; How dread­ful is this place? Gen. 28.17. The great Turk when he goeth into his Temple, layeth aside all his state, and hath none to attend him but a pro­fessour of the Law.

Therefore Reader, Deut. 28.58. be perswaded to fear that glorious and fearful Name, the Lord thy God. That Name which is the greatest prop of thine affiance, commandeth thy fear and reverence.

When thou hearest; In the fear of God give audience to his word; Act. 13.16. Poor peasants must be trembling when this Prince is speaking. With meekness receive that word which will damn or save thy soul. Alass with what fear should a condemned Prisoner attend to his King, when every word he speaks is life or death. It becomes the greatest Persons [...]o be awful in Gods presence. Constantine the Great, when hearing a Sermon, Euseb de v [...]t Constant. l. 3. c 17. would start out of his Chair of State, being ra­vished with the word, and stand up for a long time; and being minded by his Courtiers, that such a posture was unbecoming his high place, he would not hearken to them. Eglon though a fat unweildy man, as soon as Ehud told him that he had a Message from God to him, rose up to hear it, Judg. 3.20. Abraham, who had the honour and favour to be Gods friend, yet when God spake to him fell on his face, Gen. 17.3. Moses though high in the heart of God, yet is hun [...]ble when he hears from God, He boweth his head to wards the Earth and Worships, Exod 34.8.

When thou prayest, put up thy petitions to him [Page 124]with awful apprehensions of him. The vulg. Lat. read that Psa. 84.11. abjectus in domo Dei mei, to be cast upon the Earth, to lie prostrate in the House of God. The Eastern Christians when they called on God, threw themselves on the ground. Luther prayed with confidence, as to a Father; but with reverence, as to a God. Remember when thou takest upon thee to speak unto the Lord, yet thou art but dust and ashes, Gen. 18.27. Thou art at best but a Beggar, and a proud heart will not suit a Beggars purse. The poor must use intreaties, Prov. 18.23. The twenty four Elders, fell on their faces and worshipped, Rev. 4.16. So did Jesus Christ himself in prayer, Mat. 26.39. O come let us Worship and bow down, let us kneel before the Lord our Maker, Psa. 95.6. The Elephant that could not bow nor kneel, was no fit Beast for a Sacrifice.

Go to the Sacrament, Mat. 28.8. that representation of Christs suffering, as the Disciples went from his Sepulchre, with fear and great joy; The Fathers call it, misterium tremendum, the nearer we draw to God in any Ordinance, the greater must be our reverence. In a Sermon we draw nigh to him, as Pupils to their Tutor; In prayer, as Children to their Father, but at a Sacrament we talk with God face to face; We Sup with him, and he with us. If Angels vail their faces in his presence, much more cause have we to serve him with fear and trembling in every ordinance. In a word, Let us have grace whereby we may serve him acceptably with reverence and godly fear, for our God is a consuming [Page 125]sire, Heb. 12.28, 29. Mark the way to serve God acceptably, is to serve him reverently. As the Quaver addeth a grace to the Musick, and makes it more acceptable to us, so an holy trembling graceth our performances, and makes them more acceptable to God.

2. Perform religious duties with Faith as well as Fear; Fear will keep the heart awful, and Faith will make it chearful in the service of God. Let us draw nigh to God with full assurance of faith, Heb 10.2 [...]. In Ordinances man draweth nigh to God, but if he would do it with acceptance he must do with affiance, with faith; By Faith Abel offered a more acceptable sacrifice then Cain, Heb. 11.4. Faith doth instrumentally justifie both our persons and per­formances, because it looks up to, and lays hold on Christ, who justifieth both meritoriously. God is of purer eyes then to behold iniquity; now there are many sins in our best services; we must there­fore carry all our sacrifices, (as the Israelites did, Exod. 28.38.) to our High Priest, who will take away the inuqitie of our holy things, and procure their acceptance with the Lord; He shall purge them as gold and silver, that they may offer unto the Lord an offering in righteousness, then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, Mal. 3.2, 3, 4. It is a prophefie of Christ. He shall purge away the dross from our duties, and then they shall be pleasing to God.

It was a sacred Law among the Molossians, that whosoever came to the King with his son in his arms should be pardoned whatsoever offence he [Page 126]were guilty of: The Athenian General therefore, when banished his Country, fled to Admetus King of the Molossians his deadly enemy, and prostrated himself before him with his Son in his arms, and found favour. God and man are enemies, there is no appearing before this dreadful King without his Son in our arms, and with him there is no fear of a re­pulse; In him we have boldness and access with con­fidence by the faith of him, Ephes. 3.12. As God and man are angry, Christ is medium reconciliatio­nis, he makes them friends; as God and man are reconciled, Christ is medium communionis, he is the means of their fruition of each other. Therefore Reader whatever thou dost, whether thou prayest, or hearest, or singest, or readest, do all in the name of Christ, Col. 3.17. Consider thy admission into Gods presence is by Christ: No man cometh to the Father but by the Son, Joh. 14.6. Through him we have access unto the Father, Eph. 2.18. It is his blood which hath purchased thee this gracious priviledge. He alone hath turned the seat of Justice into a Throne of Grace. When thou approachest God, he would be a fire to consume thee, not a Father to imbrace thee, were it not for his Son. Consider also thy assistance in duties is from Christ; Without him thou canst do nothing, Joh. 15.3. O how dull and dead is thy heart in the most solemn duty, unless this Lord of life quicken it. Though thou hast a real princi­ple of spiritual life, yet unless Christ draw thee, give the quickning and enciting Grace thou canst not run after him in a duty.

Further, Thine acceptance in the Ordinances [Page 127]of God is through Christ. O how unsavoury would thy best duties be were it not for the odors of his most sweet sacrifice. The golden Censor and the Incense under the Law typified that all our perfor­mances must be perfumed and presented by Christ, before they can be accepted with God. The smoke of the Incense must ascend with the Saints prayers before they can be pleasing. The incense (which signified the merits of Christ) is the pillar of smoak in which the beleevers performances mount up to Heaven, Rev. 8.3, 4. No wonder that David beg­ged so hard Let my prayers come before thee like in­cense. The Priests when they went into the Ta­bernacle to sacrifice were commanded to put off their own, and to put on the holy garments provi­ded for them, Exod. 28.43. intimating, that none must approach God in the rags of their own, but in the robes of Christs Righteousness. The Ark which was a special type of Christ (without of Shittim wood, speaking his Humanity, within of wrought gold, typifying his Deity) did signifie thus much to us; it covered the two Tables, so Christ the Law; there God gave his gracious answers, and was propitious to his people, so God accept­eth the persons and prayers of men in Christ, Ephes. 1.6. If the Patriachs were welcome to Pha­roah it was for Josephs sake; and if the people of God are welcome at any time to him, it is for Jesus sake.

Faith in Christ is the eye which ravisheth the heart of God; Thou hast stoln away mine heart with one of thine eyes, Cant. 4. Of all the Virgin-Graces [Page 128]none find such favour in his sight. This, this is the Hester on whose head he sets the Crown; when she appears before him, though it be contrary to the Law of Works, he constantly holds out the gol­den Scepter of Grace: He is so delighted with her beauty, so ravished with her comeliness that he granteth her request (be it) to the half or whole of his Kingdom. Therefore Reader when thou goest to God be sure to take Christ along with thee, as ever thou wouldst speed. Let thy prayers and petitions be in his name with an eye to his pro­mise; Whatsoever ye shall ask the Father in my name, I will do it, Joh. 14.13. Let thy Prayses and thank [...] ­givings be in his name, according to his precept, Giving thanks always, and in all things unto God and our Father, in the name of our Lord Jesus Christ, Ephes. 5.20. To be short, As an holy Priest offer up all thy spiritual Sacrifices acceptable to God by Jesus Christ.

Thirdly, If thou wouldst make Religion thy bufiness in holy duties, Perform them to give God glory by them, and to receive grace through them: Ordinances must be used both as a testimony of our subjection to God, and as the way of communion with God. God is present in his Ordinances. 1. In majesty and beauty, and in that respect our end in them must be to give him glory. 2. In communi­cation and bounty, and in that respect our end in them must be to receive Grace from him, Psal. 27.4. Rev. 2.3, 6. Exod. 20.24. Gods eye is very much on our ends in duties; he takes notice when he is neg­lected, and self exalted; When ye fasted and mour­ned [Page 129]even these seventy years, did ye all fast unto me, even to me? And when ye did eat, and when ye did drink, did ye not eat for your selves and drink for your selves? Zich. 7.6, 7. God seeth when self-credit, or self-profit is the end of a performance, Matth. 6, 1, 2. Hos. 7.14. He weigheth all our actions by our aims. Now as duties are considerable in a twofold respect, so a Christian must have in them a twofold end.

1. Duties are considerable as services, in relati­on to the command; and so a Christian must mind them, that he may testifie his obedience to God, and his dependance on him, Thou hast commanded me to keep thy precepts diligently; O that my ways were directed to keep thy commandments, Psal. 119.5, 6.

Warn the unruly, comfort the feeble minded, sup­port the weak, be patient towards all men, rejoycing evermore, pray without ceasing, in every thing give thanks; For this is the will of God concerning you, 1 Thess 5.14, 15, 16, 17, 18. God required the Israelites to bring a sheaf in a Ghomer, about a pottle, for all their increase of the fruits of the earth, Lev. 23.10. whereby they acknowledged that they receive all from him. Though man be unable to satisfie Gods Justice by all his devotion, yet God will be own­ed and acknowledged in holy duties. Copy-hold­ers though they have the profi [...]s of their Houses and Lands to themselves, yet pay some small Quit-Rent, and at certain times do suit and service to the Lord [...]f their Manor, acknowleding thereby that the Fee-simple is his, and they enjoy the [...] through his favour. The earth is the Lords, and th [...] [Page 130]fulness thereof, He is the mighty possessor of heaven and earth, and though he gives the earth by leases for lives (as it were) and copies to the children of men, yet the Fee-simple and original right is still in himself, and he hath appointed seasons daily and weekly for duties, wherein Christians should ac­knowledge that they hold all of him, and enjoy all through his grace and good will.

The worshipping of God in his Ordinances is the homage, which as creatures, we ow to our Maker, and as Christians, we owe to our Redeemer; God alloweth us the comfort of our mercies, but he re­serveth to himself the credit of our mercies, and hath appointed the hours of prayer to be the set times for the payment of this small Quit-rent (in­finitely inferior to our engagements) to his sacred Majesty.

Truly Reader, This end must be minded in thine attendance on the means of grace, namely to give God glory by acknowleding his Soveraignty over thee, and bounty to thee; or else when thou bendest the bow of thine heart, and shootest thy spiritual arrows thou wilt never hit the mark.

2. Duties are considerable as means, in relation to the Promise; and so they are channels cut out by Christ to convey grace into the hearts of men, therefore thine end in this respect must be to de­rive grace from the God of all grace, through the means of grace. The place of Ordinances is called by some The door of Heaven, because there Christ gives his alms, his dole. Others call it The Celestial Exchange between God and his people; God doth [Page 131]there exchange mercies for duties, and they ex­change Glory for Grace. At the Tabernacle, saith God, I will meet with the children of Israel, and it shall be sanctified by my glory: And I will dwell a­among the children of Israel, and will be their God Exod. 29.43 45. When God comes to his house, he never comes empty handed. If Paul comes with the fulness of the blessings of the Gospel of Christ, with what clusters of blessings is the true Vine la­den? with what a train of Graces and Comforts is this great King attended; I will meet with the chil­dren of Israel there. When Jacob met Joseph they kist and wept, Gen. 46.29. But when God meets the Beleever, they have a merrier meeting, they kiss and rejoyce.

And I will dwell among them; Who can imagine the house which God keeps, where he dwells, the dainties, the delicates which he provides for his friends and Family. Great Princes have great pro­vision in their Courts, answerable to their quality; but what provision doth the great God make? sure­ly answerable to his infinite majesty.

The table in the Tabernacle was furnished with so many loaves as there were Tribes in Israel, Moses unvey­led, c. 27. p. 10 sig­nifying that God keeps a constant and plentiful ta­ble in his Church for all Beleevers.

Ordinances are canales gratiae, Conduit-pipes whereby the water of life is derived from Christ into the hearts of Christians. As the light and beams of the Sun is the vehiculum or chariot to con­vey the heat and influence of the Sun to the world; so the Ordinances of God are the chariots where­by [Page 132]God conveyeth the heat of his Grace, and the influences of his Spirit to men and women. Saints behold his face in the gla [...] of Ordinances, and are changed into his image from glory to glary, 2 Cor. 3.18. Those Divine graces which are for meat to satisfie and for medicine to heal the soul, are found grow­ing onely upon the banks of the waters of the San­ctuary; Clark M [...]r. part. 2. p. 213. therefore go to Ordinances, as the Viema [...] lim, a bird in America flieth to the fields, for the dew which falls down from Heaven, thereupon which it liveth.

Socrates one day meeting Zenophon the Son of Corillus in a certain Port Town, [...]og of ae [...] in vi [...]. stopt him with his staff, and asked him, Where was the place where se­veral commodities were to be had? He answered readily, In such a place: Then saith Socrates, Where is the place that a man might be made good? Zeno­phon answered, he could not tell. Then follow thou me, saith Socrates, and thou shalt learn; and from that time he became Socrates Schollar. The Or­dinances of God are the places for both, there true riches and vertue may be had; the Temple is both the Exchange for traffique, and a School for learning. The good Mast [...]r teacheth his Schollars there those lessons which make them wise to sal­vation.

Reader, the Ordinances are the food of the soul (milk for babes, and meat for men) do thou feed on them to get spiritual health [...]nd strength; It is a shame for a Christian to be like an An [...]busie about a molehil & never to grow greater: Go [...]o those wells that the vessels of thy soul may be filled with living water.

David longed (as a Woman with Child, so the word signifieth) to see the beauty of the Lord, and receive of his bounty in the Sanctuary, Psa. 84.2. and 63.1, 2. and 27. Thou goest to the Market to supply thy bodily necessities, and art ashamed to come home empty? Dost thou not come to the Ordinances of God for the releif of thy soul in­digencies, and art thou not greived to come away poor and beggarly? Merchants take in some goods from one part, some from another part, and at last come home richly laden; do thou get some true riches at prayer, some from the word, and then how comfortably mayst thou conclude thy duties.

Do not rest in the formal performance of duties, as the Harlot that cryed out, Prov. 7.14. I have had my peace-offering to day, and therefore all must be well; but as the people when Moses went to speak to God for them, Exod. 33.8, they all looked after him to see what speed, what success. After thine attendance on Ordinances, long and look for the fruit of them; If a man present a Petition to a King, he gives at­tendance to see whether it will be granted or no. It is a contempt both of Gods Majesty and Mercy, for thee to throw down thy prayers before him, and then to run away not caring what becomes of it. When thou hast been speaking to God hear­ken what God will speak to thee, for he speaketh peace to his people, and to his Saints, that they return no more to folly. Let down thy Net into the Waters, and expect to catch somwhat which may feed thy soul; if thou fish all night and (as the Disciples) catch nothing, look for the coming of [Page 134]Christ in the morning, and that purposely to give thee a good draught of fish.

Reader, remember thine errand at ordinances is to get grace, thou hast Gods promise to them, and his power and faithfulness, both ingaged for its performance, and its thy fault and folly if thou goest hungry from a full table, and empty from a free and large treasure. Be as wise for thy soul as o­thers are for their bodies. The Country Tradesman wants commodities, he goeth to London▪ where is a Merchant that hath variety and abundance; when he comes there, he doth not spend his time in seeing fashions, and visiting friends, but in going to this and that Ware-house as his occasions require, to buy Wares; and you see sometimes what conside­rable quantities he sends home: Go thou and do likewise. Thou complainest that thou wantest grace, go to Christ who hath variety and suffici­ency for thy supply; but do not go to see men, or to be seen of men, but to see God, and to be transformed into his likeness; go to this and that duty, as shops (where Christ sits and sels) and buy Wine and Milk without Money and without price, little dost thou know, were this but thy business, how certainly, how liberally he would satisfie thee? Why should the Tradesman be a better Husband for corruptible wares, then thou art for durable riches? Alas, alas, Christ is more willing to sell, then thou canst be to buy; to give, then thou art to ask.

Balaam, as bad as he was, when he had prepared seven Altars, and offered seven Sacrifices could [Page 135]expect to meet God, and canst thou, O Christian, contentedly miss him, surely he is a pittiful beg­gar that can go to the gate of a bountiful Peer, where is plenty of provision for the poor, and come away willingly without his Almes.

CHAP. XII. How a Christian may exercise himself to Godliness in Prayer. And first, of Prayer in general; and of the antecedents to it.

THe infinite and glorious God, though be be so high, that he humbleth himself to behold things [Page 137]in Heaven, and so holy that the Heavens are un­clean in his sight, is yet so gratious that he conde­scendeth to, and converseth with poor sinful dust and ashes; amongst all those ways which he hath appointed the children of men to walk with him in, Prayer is one of the fairest and pleasantest. In this duty the children of God whisper him in the ear, open their minds, and unbosom themselves to him, as his intimate friends and favourites. He hath been pleased to command it, not onely out of his Dominion over them, and for his own glory (He that offereth praise glorifieth me) but al­so out of his compassion to them, and for their good, that by prayers (as men far distant do by letters) there might be a constant and uninterrup­ted intercourse and correspondence betwixt Hea­ven and earth.

Men by discoursing together come to be acquain­ted at first, and continue their acquaintance by sending to and hearing from one another. Prayer which is the speech of man with his Maker, is a special means whereby he comes to be acquainted with God, as also to increase and continue this acquaintance. Prayer indeed bringeth Heaven down to man, and prayer carrieth man up to heaven; It is the chief duty wherein all the graces meet, they shine brightly like so many glorious Stars in this Firmament.

Of all graces, faith obtaineth the crown, above all take the shield of faith; Other jewels are of great value, but this is the fairest sparkling Di­amond. Among all duties prayer seems to challenge [Page 138]the garland of honour, Concerning the work of my hands command ye me. This is the Favourite in the Heavenly Court, to whom the King of Kings can deny nothing. This duty is of such weight that it is frequently put for Gods whole worship, Seek ye the Lord seek his strength, seek his face ever­more. Psa. 105.4, 5. Gods Temple which was the beauty of holiness, the habitation of the most high, was baptized by God himself with this name, My House shall be called of all Nations an house of prayer, Isa. 56.7. Gods people which are higher then the Kings of the Earth are known to be nobly born by this practice. This is the generation of them that seek him, that seek thy face O Jacob, Psa. 24.6. Nay God himself is pleased to wear prayers Livery, and to be distinguished by the royal Robes of his relation to this duty, O thou that hearest prayer, unto thee shall all flesh come, Psa. 65.1, 2. Pearles of a very high price, are never set but in gold, the choicest mettal. The Worship and people of God are more worth then all this World, but O how much is God worth! yet all these glister gloriously in the ring of prayer.

There is no duty in my observation which hath so many precepts for it, or promises to it, as prayer, and sure I am, there is no duty which giveth more honour to God, or receiveth more honour from God then prayer.

Prayer hath a twofold preheminence above all other duties whatsoever. In regard of the univer­sality of its influence, and opportunity for its performance. The universality of its influence. [Page 139]As every sacrifice was to be seasoned with Salt, so every undertaking, and every affliction of the creature must be sanctified with prayer; nay as it sheweth the excellency of gold, that its laid upon silver it self, so it speaketh the excellency of prayer, that not onely natural and civil, but even Religious and spiritual actions are overlaid with prayer. We pray not onely before we eat or drink our bodily nourishment, but also before we feed on the bread of the Word, and the bread in the Sacrament; prayer is requisite to make every providence, and every ordinance blessed to us; Prayer is needful to make our particular callings succesful, prayer is the guard to secure the fort royal of the heart, prayer is the Porter to keep the door of the lips, prayer is the strong Hilt which defendeth the hands, prayer perfumes every rela­tion, prayer helps us to profit by every condition, prayer is the Chymist that turnes all into Gold, prayer is the Master workman, if that be out of the way, the whole Trade stands still, or goeth backward. What the Key is to the Watch, that prayer is to Religion, it winds it up and sets it a going. It is before other duties in regard of opportunity for its performance. A Christian cannot always hear, or always read, or always communicate, but he may pray continually. No place, no co [...]pany can deprive him of this priviledge. If he be on the top of a House with Peter, he may pray, if he be in the bottom of the Ocean with Jonah, he may pray, if he be walking in the field with Isaak, he may pray when no eye [Page 140]seeth him; if he be waiting at table with Nehemiah, he may pray when no ear heareth him. If he be in the mountains with our Saviour, he may pray; If he be in the prison with Paul, he may pray; where­ever he is, prayer will help him to find God out: Every Saint is Gods Temple; And he that carrieth his Iemple about him, saith Austin, may go to prayer when he pleaseth. Indeed to a Christian every house is an house of prayer, every closet a chamber of presence, and every place he comes to, an Altar whereon he may offer the sacrifice of prayer.

Prayer is an humble lifting up the heart, or pouring out the soul to God in the name of Christ: It is a cry­ing Abba Father. As Scripture is Gods Letter wherein he openeth his mind to man, so Prayer is mans Letter wherein he openeth his mind to God. It is fitly resembled to Jacobs Ladder, the bottom of which was on earth, but the top reached to Heaven: A thought can fly speedily to the utter­most parts of the earth, so can prayer in a mo­ment to the highest heavens. One of the Fathers compareth it to a chain, one end of which is tied to mans tongue, the other end to Gods ear. An­other, Ascensus mentis ad Deum, A lifting up the mind to God. Paul calls it a making known our re­quests to God, Phil. 4. Jamblicus a prophane wri­ter calleth prayer, Rerum divinarum ducem & lu­cem & copulam qua homines cum Deo conjunguntur; The guide and light of Divine truths, the band where­by God and man are joyned together; Clavis instar­qua Dei penetralia aperiuntur, Like a key that open­eth Gods secrets. Austin calls it, Dei sacrificium, [Page 141]diaboli flagellum. & Christiani subsidium; A sweet savour to God, a terror to the Devil, and a shelter to a Christian. Bernard calls it, Vinculum invincibilis, [...]he Conqueror of him who is invincible. Luther saith, It is omnipotent. Archimedes made such an engine that saith he, Could I but finde where to fasten it, I would not doubt but to remove the whole earth with it. Such an engine is Prayer. By prayer fire hath been quenched, waters divided, the mouths of Lions stopped, iron gates opened, the bottles of heaven opened and stopped, the course of nature over­turned, diseases removed, health restored, sin sub­dued, grace bestowed, Kingdoms supported, Church enemies scattered, the blind restored, the dead en­livened, devils dispossessed, and the blessed God himself conquered. The Jews have a proverb, Sine stationibus non staret mundus, alluding to their standing posture in prayer; the World would not stand without prayer.

When a great fire in Constantinople had fastned on a great part of the City, took hold of the Church, flamed in at several of the windows, the Bishop ran into the Church, fell down on his knees, and would not rise from prayer till the fire was van­quished. And as prayer hath hindred fire, so it hath brought down water: The Legions of Christi­ans under Aurelius in a time of drought intreated rain of God and prevailed, for which they were called The lightening Legion.

Prayer is the Midwife to bring all those mercies into the world to the Beleever, which are concei­ved in the womb of the Promises. It is the Christi­ans [Page 142]messenger which he sends to Heaven for the supply of his necessities, and like Jonathans bow it never returneth empty. Oftentimes as the Eccho doubleth the voyce, so doth the answer the prayer; when the soul, like Gehezi asketh but one talent, God, like Naaman, forceth two upon it. The Lord is rich unto all that call upon him, Rom. 10.12. Prayer is the Thames in which all sorts of commodities are brought up for the releif of the Citizens of Zion. Some say of Cornucopia that it hath all things necessary for food in it. Prayer hath in it all things pertaining to this life and a better.

It is said of the Pope, He can never want money while he can hold a pen, His writing of Pardons and Indulgencies filleth his coffers. It is more true of the Christian, he need never want if he will but pray. Prayer is a key to Gods own coffers where­in there are infinite, and all sorts of comforts. I have no friends, said a good woman, but I have a prayer, and so long as I have a praying heart, God will find a pitying heart and a helping hand. It is but ask, and receive; seek, and find; knock, and it shall be opened. Matth. 7.7, 8. The child present­eth his petition to his Father, and at the foot of it there is Fiat quickly written.

Prayer is like the Spaniards Plate fleet which re­turns home worth thousands and millions. A Cour­tier will sometimes get more by a petition to his Prince in a morning, then some Tradesmen do all their lives. A regenerate person being in fa­vour at Court gaineth more by a morning [...], then a wicked man, though he works hard, gets [Page 143]while he liveth. I never said to the seed of Jacob seek ye me in vain: Some asked but the cure of their bodies, when God healed their bodies and souls too; he hath forced many an unexpected fa­vour upon an upright fervent prayer.

Prayer, is not onely a Storehouse of mercies, but a Fort-royal to defend the soul against miseries; as some write of the herb Panaces, it is good for all diseases. When Satan entred the field against Paul, the Apostle held up this shield of prayer to defend himself against his fiery darts; For this I besought the Lord thrice, 2 Cor. 12.7. Prayer hath stormed and surprised more Cities, conquered and routed more Armies, then old mens heads or young mens hands, then all the policy and power on earth.

Prayer is like the ring which Queen Elizabeth gave to the Earl of Essex, bidding him if he were in any distress send that ring to her, and she would help him: God commandeth his people if they be in any perplexity to send this ring to him; Call upon me in the day of trouble, I will hear thee, and thou shalt glorifie me, Psa. 50.15.

O what a priviledge dost thou enjoy Reader, in having freedom of access to the Throne of Grace. The Persian Kings took state upon them, and en­acted that none should come uncalled upon pain of death: But the gates of Heaven, as the Aediles at Rome are always open: Thou hast liberty night and day of presenting thy petitions in the name of [...]hrist to the King of the whole earth, and needst not fear (so thy prayers be according to Scripture [Page 144]directions) so much as a chiding for thy presump­tion: The poets say that Litae, Prayers, are Jupiters Daughters, and always about the Throne. If it be esteemed such a favour to have an earthly Princes ear, what a favour art thou invested with, that hast the ear of the blessed and onely Potentate? Elisha offered his courteous Host a great kindness, when he asked her, wilt thou be spoken for to the King? 2 Kings 4.13. Some purchase that liberty, as the chief Captain his Roman freedom, with a great sum, but thou mayst speak to the King of Kings thy self, and be welcome, and needst not be at the charge of having either Saints or Angels thy mediatours, or any of those Heavenly Cour­tiers, to bring thee into the Kings presence. The Son of God himself will do it for thee gratis. In him we have boldness, Ephes. 3.12. [...] liberty of speech, freedom to speak all thy mind, to lay open thy very inwards to God. If thou art in doubts about thy spiritual estate, and about thy title to the inheritance of the Saints in light, thou mayst by prayer go to him who is marvellous in counsel, and have his advice for nothing. If any dis­ease appear in thy soul, which (thou fearest) may endanger its life, at least hinder its peace and health, thou mayst by prayer knock up the true Physician at mid-night, and prevail with him to hasten to thy help and cure. If thou art surrounded with many and bloody Enemies, that thou knowest not what to do, nor where to go, thou mayst by prayer send post to Heaven, and thou needst not fear but Christ will meet the Messenger half was, and come [Page 145]in timely to thy rescue. If thou art bound wi [...]h the bond of iniquity, and like Peter watched nar­rowly night and day, nay though thou art encom­passed round with the black guard of Hell, lest thou shouldst make an escape, yet prayer without ceasing would knock off thy chains, break open the Prison doors, and in spight of all the Legions of Devils that kept thee, set thee at liberty. If thou art like the Psalmist over-whelmed with sorrow, this sighing into Gods eares by prayer will ease thy heart. When the Glass of thy soul is so full of those strong spirits, fear and grief, that it threat­neth to burst, thou mayst give it vent by prayer to God and there will be no danger. Whilst thou art in this valley of teares, thou art encompast with Enemies, hast many and urgent necessities, doubts and dangers, but prayer, like Moses, will go before thee (ingage him on thy side that will) overcome them all, and guide thee all the way through the Wilderness of this World, to the very borders of Canaan, and never leave thee till thou comest to enter into the place of prai [...]e.

But Reader, the more richly this Vessel of prayer is laden, the more careful and skilful must the Pilot be that steers it, lest it suffer Ship-wrack. Queens that have great heirs in their wombs, must be tenderly used, lest they miscarry. If prayer be so bountiful a friend (as thou hast heard) thou oughtest to be the more fearful of abusing it. Princes who allow firourites their eares, yet ex­pect that they should know their distance, and ask in such a ma [...] as they appoint, and such things [Page 146]for the matter as will be consistent with their ho­nour to give, or else instead of a grant they may meet with a repulse, and a sharp reproof. Haman though he were so intimate with the King, that he had his Hand and Seal at pleasure, found by wo­ful experience what it was to abuse the Kings fa­vour, by desiring the satisfaction of his own lust, in that which was exceedingly to the Kings loss.

The Incense under the Ceremonial Law was a tipe of prayer; Let my prayer come before thee like Incense, but if it had not been made exactly, both for matter and manner according to Gods own pre­scription, (who himself gave special direction about it, Exod. 30.34.35, 36.) as sweet as the Spices were, it had been loathsom and unsavoury to him, the burning of Incense had been but as the blessing of an Idol, Isa. 66.3. I shall therefore for thy right management of this duty which is of such weight and importance to thee, speak to these three particulars.

1. To the Antecedents, or those things which must go before prayer.

2. To the Concomitants, or those things which must accompany prayer.

3. To the Consequents, or those things which must follow after prayer.

1. To the Antecedents of prayer. Preparation is necessary before prayer. Zopher acquainteth Job how his prayers might come to be prevalent. If thou prepare thine heart, and stretch out thine hand unto him, Job 11.13. The heart is the Forge where these Vessels for the Sanctuary are formed [Page 147]and fashioned, and made in secret; the tongue is but the thop wherein they are exposed to publique view; therefore the heart must do its work well before the tongue can commend its ware; the heart must indite a good matter, before the tongue will be as the pen of a ready writer.

God commandeth us both to look to our hearts and mouths when we are in his house; be not rash with thy mouth to utter any thing before God, and keep thy feet when thou art in the House of God, Eccles. 5.1, 2. The former is a bridle for our mouths and expressions, the latter is a guard for our hearts and affections.

In reference to the Antecedents. 1. Some things which will further the duty must be used. 2. Some things which will hinder the duty must be re­fused.

First, Those things which will further the duty, are meditation, and the stirring up of grace. Medi­tation will be helpful to the matter of prayer; The quickning and stirring up of grace, will be hel [...]ful to the manner of the duty.

First, Meditation; Meditation fits the soul for supplication. Meditation fils the soul with good li­quor, and then prayer broaches it, and sets its a running. David first mused, and then spake with his tongue, Lord make me to know mine end, Psa. 39.3.4. Nay to ass [...]re us that meditation was the Mother which bred and brought forth prayer, he calls the child by its parents name, Give ear to my words, O Lord, consider my meditation, Psa. 5.1. Meditation is like the chargeing of a piece, and [Page 148]prayer the discharging of it. Isaac went into the field to meditate. Gen. 24.63. The Septuag. the Geneva translation, and Tremelius (in his marginal Notes on it) read it to pray, and the Hebrew word Suach used there, signifieth both to pray and meditate, whereby we may learn, that they are very neer a kin, like twins they lie in the same womb, in the same word, meditation is the best beginning of prayer, and prayer is the best conclusion of meditation. When the Christian, like Daniel, hath first opened the windows of his soul by contemplation, then he may kneel down to prayer.

Prayer is a building which reacheth up to Hea­ven, meditation layeth in all the costly materials which are requisite for this building. He that would make any riddance of his work, must take care that all his materials be brought in before­hand; if they be to fetch when he comes to work, he will make long and tedious Church­work indeed.

Something thou art to meditate on, relating to thy self, somthing relating to God.

Those things which relate to thy self, are thy sins, wants and mercies; There are three parts of prayer (though I know some reckon the first rather an adjunct) Confession, Petition, and Thanksgiving: Now meditation gives each of these the work which they are to do, like a faithful Steward it gives every one their proper and peculiar portion. Meditation on our sins helpeth in confession; Me­ditation on our wants helpeth in petition; Medita­tion on our mercies helpeth in thanksgiving. A [Page 149]Christian ought to keep a Catalogue, at least in the Table book of his heart of these three particulars, David did so: He Registred his unrighteousness, or the wrong he had done to God, my sin is ever before me, Psa. 51.3. He thought much upon his wants and sufferings; He often cryeth out, I am poor and needy, Psa. 109.21. Psa. 25. my sorrow is ever before me. Psa 38.17. And for Gods mer­cies he did not write them in the Sand, but he treasured them up in his memory. Thy loving kind­ness is before mine eyes, Psa. 26.3. And though some of them were stale (ancient mercies) yet they were not sowre to Davids taste, he did not throw them away as Old Almanacks out of date, I will remember the days of old, the years of anti­ent times, Psa. 77. Rather then God should not be paid his thanks, for favours to his Fore-fathers, David would take the Debts from their score, and set them upon his own File.

Confession of sin must be with shame and sor­row; petition for mercy must be with faith and fervency; Thanksgiving must be with admiration of God, and delight in God; Now it is medita­tion of our sins, wants and miseries, which provides fuel for the fire of these graces to work upon, and which they break out into an Heavenly flame.

Meditate on thy sins; Thy duty in prayer is to Indict, Arraign, and Condemn, and Execute those Malefactors and Transgressors of the Royal Law, which can never be done till they are apprehen­ded. If thou wilt kill those Foxes that spoil the [Page 150]Vine, those lusts which hinder thy regenerate part from thriving; thy care must be by meditation to hunt them out of their lurking holes, and take them. Thy wounds which stink and are so unsa­voury to God, must by serious consideration be searched and felt, before they can be healed. When thou art going to prayer, do as Jehu when he went to sacrifice to Baal, send out and f [...]ch [...]n all thy false Worshippers; those Enemies of the true God, that deny his supremacy, and bowed the knee to the World or the flesh, and then by an humble penitential confession, and self judg­ing, cut them off. Who ever bewailed his sins, that did not know their sinfulness, or who ever was ashamed that did not see his own naked­ness. When the Jews came to know that they were the betrayers and Murderers of the Lord Jesus, then they were pricked to the heart; O do that for thy self which God will do for many others, set thy sins in order before thine eys, thine original and thine actual, thine omissions and commissions, thy personal and relative, thy secret and publique, thy sins about natural, civil, or spiritual actions, thy sins under mercies and against afflictions. Say to thy conscience as Samuel to Jesse, Are all thy Sons here; Are all thy [...]ins here; if any be wanting to thy knowledge, cause it to be sent for, and brought, and sit not down to Sa­crifice before it come; when this is done, put them all into their own colours, accent them with their several aggravations, consider what light, what love, what motions of Gods spirit, what [Page 151]convictions of thy own spirit, they were commit­ted against.

Above all, meditate on the infinite Majesty, Purity and Mercy of that God against whom thou hast sinned. Those three Attributes duly weighed would like Moses three strokes fetch water out of a rock: Ah couldest thou that hast heard of this God by the hearing of the ear, but see him with the seeing of the eye, thou wouldest quickly ab­hor thy self in dust and ashes. How ugly, how loathsom would sin be, couldst thou behold the Glory, Holiness and Grace of that God whom thereby thou hast offended? Ah how great an e­vil must that be which is so opposite and offensive to the greatest good? Think also on the blood of the dearest Jesus, which was let out by thy lusts; and surely when thou beholdest those knives be­fore thee which made those bloody mortal wounds in his blessed body, Anger and Grief will both strive within thee for the mastery.

Meditate on thy wants. He that is ignorant what he ailes cannot complain, at least so as to be re­lieved. The messenger who knoweth not the er­rand upon which he comes, must expect to be sent back as wise as he came. Do as the good Hus­wife when she is going to market where provision is to be had doth; First, she considereth with her self what her family needs, what food, what cloaths, what her Husband, what her Children, what her self, and accordingly disposeth her mon [...]y at Market; so when thou art going to God by pr [...]yer, who is able to supply all thy ne­cessities, [Page 152]consider what thou wantest, what par­doning mercy, what purifying mercy, what sin thou didst lately foil, and art afraid it will reco­ver again, that thou mayst beg strength to pursue the victory; what l [...]st lately got the better of thee, that thou maist intreat pardon of it, and power against it; what grace thou art defective in, either in reference to thy calling, or relations, or any condition, that thou mayst request God to bestow it on thee; what new providence hath befallen thee, or new work is laid upon thee, that thou mayst beseech God to give the sutable grace and power.

This consideration of thy wants, with the weight of them, will make thee more urgent and instant with God for supply; they that feel hunger how hard will they beg for bread? poor prisoners that are ready to famish for want of food, how earnest are they for relief? Bread, bread for the Lords sake; Remember the poor prisoners for the Lords sake. Confideration of thy soul-necessities, and of what infinite concernment the releif of them is to thee, will make thee feel thy wants, and then thou wilt be importunate with God for mercy. A man that considereth not his indigencies, is like a full stomack that loaths the honey comb.

Consider thy Me [...]cies, meditate on the several particular passages of Gods providence towards thee from thy birth to this moment; how many devils thou hast been delivered from, how many journeys thou hast been preserved in that season­able succour God hath sometimes sent thee in dan­gers, [Page 153]what sutable support he hath afforded thee in distress, what counsel he hath given thee in doubts, what comforts he hath vouchsafed thee in sorrows and darkness. Make past mercies, by meditation present with thee. How many years hast thou lived, and every moment of thy life hast breathed in mercy? Do not forget former fa­vours bestowed on thee or thine. The Civet box when the Civet is gone still retains it scent; the vessel when the liquor is gone hath still a savour of it: So when thy mercies are past and spent, thou shouldest still have the scent and savour of them in thy spirit.

Meditate upon the number of thy present mer­cies, personal, domestical, national, temporal, spi­ritual: How many are the mercies which thou en­joyest in bed, at board, at home, abroad? Thy house, thy barns, thy children, thy body, thy soul, are all full of blessings; thou hast many positive, many privative mercies. Many, O Lord, my God are thy wonderful works which thou hast done, and thy thoughts to us ward, they cannot be reckoned up in order unto thee: If I would declare and speak them, they are more then can be numbered, Psal. 40.4. Think of them particularly; meat swallowed down whole doth not yield such nourishment as when it is cut into small pieces. If jewels are bundled up together, their riches and worth are hid, they must be viewed and considered one by one, then their value will appear.

Meditate on the nature of them how freely they are bestowed: When thou wast Gods enemy he [Page 154]fed thee, and cloathed thee, and maintained thee; as when a man turneth his back upon the Sun, the Sun even then refresheth him with his beams; so when thou didst depart away from God, he even then followed thee with goodness; like the foun­tain, he giveth his pleasant streams to thee gratis. For alas thou art less then the least of all Gods mer­cies, worse then any loathsome Toad, or poisonous Serpent: This will be an excellent file to set off the mercies of God in their lively, lovely colours: that David so great a King should do so much for such a dead Dog as Mephibosheth, did exceedingly affect his heart, 2 Sam. 7. So do thou think with thy self, What am I, and what is my Fathers house, that the Lord should do so much for me.

Meditate upon the fulness and greatness of thy mercies: What distinguishing mercies are thy Body-mercies? they are more then God oweth thee, and more then he bestoweth upon others. Alas, many want health, liberty, food, rayment, sleep, limbs, senses, reason, and possibly thou enjoyest them all. But Oh! of what concernment are thy Soul-mer­cies, the image of God, the blood of Christ, eter­nal Life, the Gospel of thy Salvation, Sabbaths, Sacraments, and seasons of grace: God hath not dealt so with every people, as with this Nation; nor with every person, as with thee: Thou art, as the Psalmist phraseth it, laden with benefits, hast such a weight, such a burthen of benefits upon thy back, that thou canst hardly stir or stand under them. Hast thou not blessings of the womb, bles­sings of the field, blessings of the Throne, blessings [Page 155]of the foot-stool, blessings in thy going out, bles­sings in thy coming in, which way canst thou look and not see blessings? where canst thou tread and not stand on blessings? thy whole life is in this re­spect a bundle of blessings; these thoughts before prayer may stir thee up to bless the giver. If thou shouldst bless men when they curse thee, much more shouldst thou bless God, when he blesseth thee.

Meditate on the God to whom thou art to pray, Consider his Majesty and greatness, Nehe­miah calls him, The great and terrible God, Nehem. 1.5. He is so great, the Heavens and heavens of heavens cannot contain him, that the Earth, Hea­vens and Ocean, are in comparison of him as no­thing; yea, less then nothing, and vanity. Think of his attributes and infinite excellencies. God is in Heaven and thou art on Earth, therefore let thy words be few, Eccles. 5.2. As God riseth in our thoughts self falleth. That Sun discovereth all our dust. O how are we ashamed of our drops, when we stand by this Ocean. This serious apprehension of thy distance will quicken thee to reverence. Gods greatness and mans vileness, are both arguments to make man humble and wary in the Worship of God. Couldst thou behold God in Heaven, in what Majesty he there appeareth on his Throne of glory, how his heavenly Courtiers vail their faces in his presence, lay their Crowns at his feet, and serve him, though joyfully, yet humbly and aw­fully, with what reverence and holy fear, wouldst thou go to prayer?

Meditate on his mercy and goodness, what pro­mises he hath made to prayer, how bountiful he is to his suppliants. He doth more then they can ask or think, he gives liberally without upbraiding. It was said of Severus the Emperor, that he was more troubled that men asked nothing, then that he gave much. God delighteth both to be sought and found. This is necessary to strengthen the faith. He that commeth to God, must beleive that he is, and that he is a rewarder of them that diligently seek him, Heb. 11.6. He that would pray and obtain a blessing, must beleive Gods being, that he is, and Gods bounty, that he is a rewarder of them that diligently seek him. Meditate on his rich bounty, Abraham asked but one Son, God gives him seed like the Stars in the Heavens for multitude; the Debtor desires but forbearance, and he freely forgives the whole Debt. The shekel of the Sanctu­ary is double to the ordinary shekel.

God delighteth to see men joyful in his house of prayer, Isa. 56.7. to see their countenances com­mend his chear: now meditation of his Royal bounty, how he giveth like a King, like a God, will help thee to this hearty chearfulness. Beleive be­fore thou prayest, that thy hand of prayer shall not knock at Heavens gate in vain, that God will not send thee away sad. It is reported of the Empe­ror Flavius, that he should say, I am sorry that any man should present a petition to me as if he were offering meat to an Elephant, with a trem­bling hand. Consider not onely his habitation, which art in Heaven, but also his relation to thee, Our [Page 157]Father; before thou callest he will answer, and when thou speakest he will say, here am I, Isa. 65.24. Thus when thou hast by meditation cut the Sacrifice in peices, put the wood in order, and laid all upon the Altar, thou mayst by prayer put fire to them, and offer up a Sacrifice to God of a sweet smelling savour.

Secondly, As Meditation, so the stirring up of thy graces is needful to further this duty. Medita­tion will do much towards it (as thou hast heard) I shall therefore speak the less to it. Every person that hath grace doth not always pour out his pray­ers rightly. Graces must be exercised in our duties. Grace may lie as fire under ashes upon the hearth of thy heart, and be so far from flaming, that it may not so much as glow, and how then canst thou expect any warmth from it, thy duty is there­fore to stir up the coales, and endeavour that the fire may blaze out. It is the language of Canaan, communication seasoned with grace, which onely is savoury to God. Cato being asked why he was so diligent to learn the Greek language in his old age, answered, I hear, the Gods speak Greek, and I would willingly speak to them in their own language, All the words of God are gracious, Its said of his Son, Grace is poured into thy lips Psa. 45.2. Those therefore that would not speak to God in an un­known language, a tongue wich he understandeth not, must accent all their expressions to him with grace. It is the smell of the spice of grace in the Israelite, not of Garlick and Onions in the Egypti­an, which is so pleasant and fragrant to God, [Page 158] Who is this that cometh out of the Wilderness like Pillars of smoke, perfumed with Myrrhe and fran­kincense, with all powders of the Merchant? Cant. 3.6. Some take the words to be the voice of the Angels, those friends of the Bride groom, admiring the Churches gracious expressions and continual assentions of her soul, in her prayers to God, others take them to be the words of Christ, being ravished with the odoriferous smell of those graces which his Spouse acted in her Sacrifices he stood amazed at the beauty of her person, and the sweetness of her breath, the graciousness of her petitions: What lovely Lady, what woman is here? (so the Hebrew) What peerless Paragon is this, which sendeth up such Spiritual Sacrifices, such sweet Incense, kindled by the fire of Gods own Spirit; laid upon a meritorious Altar, ascending and fuming up like the rowllings and agglomerations of smoak to the Lord himself, and more welcome and grateful then all the costly evaporations of myrrhe and frankincense, and all powders of the Merchants. The Angel which ascended to heaven in the flame of the Altar, is said to do wonderously, Judg. 13.19, 20. It was wonderful both to Christ and his friends, to behold the ac­ceptance of his Spouses gracious performance, how it ascended to Heaven, elationibus fumi, like pil­lars of smoak, and came up for a memorial before God. The desire of nature in prayer, is like sparks which fly out of the tunnel of the chimney, and then vanish; but the desire of grace in prayer, is like pillars of smoak, which mounteth up to the highest Heavens.

When Jacobs sons went down to Egypt to fetch corn, they carried some along with them to sup­port them by the way; when the Christian goeth to Christ by prayer for more spiritual food, he must carry some along with him to strengthen him in the duty: A little water poured into the pomp, will fetch up much: a little grace acted in a duty, may help thee to much more. As the ship is sometimes wind-bound, that it cannot move towards its ha­ven; so without the exercise of grace, the soul is wind-bound, there is no stirring towards Heaven. A graceless man in prayer (as was said of Alci­biades) may talk much, but speaketh little.

2. Some things which will hinder the duty must be refused.

All sin in general, sin regarded in the soul, makes prayers disregarded of God, If I regard iniquity in my heart, God will not hear my prayer, Psa. 66.18: He that expecteth pardon, must throw down his Weapons of Rebellion. The Child that asketh forgiveness of his Oaths, must not desire it of his Father with Curses in his mouth? When dust clogs the Wheel of the Watch or Clock, they cannot strike true; when sin hampereth and clogs the Wheels of the affections, the mouth will never speak true or right in its Petitions. He that turneth away his ear from hearing the Law, even his prayer shall be an abomination, Pro. 28.9. It is high impu­dency, for him that will not hear God, to look that God should hear him.

When the sin of the petitioner is before Gods eyes, his petitions cannot enter into Gods ears. [Page 160]The wide mouth of sin out-cryeth the voice of his prayers; as the Fish called the Remora, though it be but little, will stop a great Ship in its full ca­reer, truely so the sinallest sin loved and liked will hinder the course of prayer, though it be never so instant and vehement. The Lords ear is not hea­vy that it cannot hear, but your iniquities separate between you and your God, Isa. 59.1, 2. Men by falls somtimes lose their speeches, men by fin lose their prayers.

When the Ninivites prayed and turned from their evil ways, then God granted their requests, Jonah 3. The Israelites cryed to God but in vain (he bid them go to the Gods whom they had ser­ved) till they put away the strange Gods from among them, then his soul was greived for the mi­sery of Israel, Judges 10.10, to 17. Reformation is a good usher to go before supplication. When the Duke of Saxony prepared War against the Bi­shop of Magdenburg, the Bishop hearing of it, falls to praying and reforming, saying, At ego curabo ecclesiam meam & Deus pugnabit pro me, I will take care to reforme my Church, and God will take care to fight for me. When the Duke heard this, he Disbanded his forces with this speech, I am too weak for him that caningage God on his side.

Be sure Reader to put away iniquity far from thee, when thou art drawing neer to the throne of grace, then shalt thou make thy prayer unto God, and he shall hear, Job 22.23, 27. Prayer is (as it were) a plaister to heal a man that is wounded. Now as a plaister to one peirced with an Arrow or Bul­let [Page 161]will do no good, till the Dart or Bullet be taken out of the body, so prayer will not be healing and prevalent till sin (in regard of love and delight) be taken out of the soul.

As all sin in general most be laid by, so Worldly thoughts and wrath in particular. Wrath; Anger like Leven sowreth the acrifice; I will that men lift up holy hands without wrath, 1 Tim. 2.8. He that beggeth peace at Gods hands, must not do it with war in his own heart. How canst thou think that God will forgive thee many millions, when thou wilt not for give thy b [...]other one mite. God is peremptory that he will reserve for them his wrath, who will not remit their wrongs, Mat 6.15. Cont. Vig [...]l. Hierom confessed of himself that when he had been angry, he durst not enter into the Church, but totum animo & corpore contremuisse, he did trem­ble very much both in body and mind: Christians must be singular as in their principles, so in their practices; It is more comfortable to love a friend, but this an Heathen may do, it is more honourable to love an Enemy, and this every Christian must do.

There are two things in forgiving those that wrong us. First, An inward remission of the fault, so much as it concerneth us, or a removal of wrath and revengeful desires towards the person wrong­ing us; and this if we do not, we lose our pray­ers. A stormy troubled Sea, casteth up mire and dirt, so when there is a storm of passions in the soul, the heart foameth up its own shame in prayer, it bubleth up a great deal of filth. Secondly, In [Page 162]forgiveness there is an outward profession of this in­ward remission, and this must be done when the party acknowledgeth his fault. If the offender say, I repent; the offended mast say, I remit: Surely did men but consider the infinite wrongs they do, and affronts which they offer to the glo­rious God every day, and yet how they expect to be pardoned, they would, when abused say, as Francis the first King of France (to one that begged pardon for a friend of his, who had used ill speeches against his Majesty) Let him for whom thou art a Suitor learn to speak little, and I will learn to par­don much. The Spouse of Christ is compared to a Dove, which (some say) is sine-felle, without Gall; The very Heathen when they offered Sa­crifice, threw the Gall of the Beast away; and Reader, wouldst thou offer to God the Gall of malice, revenge wrath and bitterness with the Sacrifice of thy prayers? Remember where the Gall is broke the flesh tasteth bitter, and when the strings jar, the Instrument will make but harsh Musick, Mat. 5.24.

Worldly thoughts must also be laid by. Our Savi­our when he taught us to pray, by the preface to the Petitions telleth us where our affections in prayer should be; Our Father which art in Heaven. Our hearts in prayer must be in Heaven, the eys of our minds must look up thither, as well as the eyes of our bodies. The Mahometans in India when they begin their devotion stop their ears, and fix their eyes, that nothing may disturb their minds, or divert their thoughts. When the [Page 163]meat is fly-blown, it quickly corrupts; when our petitions to God are blown upon by worldly thoughts, and mingled with mental discourses with men, they lose their sweetness.

Some poor people whose houses are troubled much with Vermine, have sometimes a great part of their small provision eaten up of Rats and Mice; truly, sometimes a poor Christian loseth half a meal by these Vermine of Worldly thoughts, they devour sometimes half his prayer. Resolve before thou prayest to watch thy heart narrowly, that these may not hinder thee in prayer.

CHAP. XIII. Of the Concomitants of Prayer.

SEcondly, I come now to the Concomitants of prayer; and herein I shall speak,

• 1. To the matter of our petitions.
• 2. To the person that prayeth.
• 3. To the properties of our prayers.

1. To the matter of our prayers: Gods Word and Will must be the rule of our prayers, what we must ask of him, as well as of our practice what we must do for him: Subjects must set bounds to their desires, and take heed that their petitions do not encroach upon the Prerogative Royal. Di­vine precepts, what God commandeth us to act; Divine promises (what God engageth himself to do for us;) and Divine prophesies (what God hath foretold shall come to pass) are to be the [Page 164]bounds of our prayers; he wandereth to his loss, that in his requests goeth beyond these limits. [...]alaam would needs ask leave of God, that he might be the Devils Chaplain to curse Israel, but mark the issue, he hath an ironical concession to go to his own destruction; the sharp razour indeed of his tongue would not pierce the Israelites, who had armour of proof, but the sword of the Israelites soon entred his body, and sent his soul to receive its wages of that Master that set him a work. The Israelites on a sudden are all in a hurry for a King, God gave them a King in his anger for their p [...]nish­ment, rather then for their protection (and how soon were they sick, like children, of that which they cryed so loud for) the King and people, at least many of them, perished together. O how much better is a favourable denial, then an angry grant of such prayers, but immodest desires never have profitable answers.

And as some erre in the matter of their petitions, so others in the matter of their tha [...]ksgiving. We read of them, that when like Thieves they had robbed others, looked up to Heaven and blessed God for a good booty, that they had prospered in their calling: Thus saith the Lord God, feed the flock of the slaughter, whose possessors slay thee, and they that sell them say, Blessed be the Lord I am rich Zach. 11.5, 6. That spurious Brat the Devil begot upon their cursed hearts, they lay at Gods door, as if he were its Father.

Take heed Reader, of exceeding the limits of prayer: those Beasts which will not be kept with­in [Page 165]their bounds, are soonest caught, and kild. Israel had their wish to their woful cost, when they cryed out, Would God we had dyed in the Wilder­ness, Numb. 14.27.28, 29. Be not unwise, but un­derstanding what the Will of the Lord is, Ephes. 5.17. Indeed the Christian may have any thing of God, if he do but in his prayer secure Gods ho­nour; but he that exalteth his own will (not minding Gods) like a proud begger, will be a chuser, and therefore he shall be sent away either without an Alms, or else with the Serpents which he desired, instead of the fish which he denyed. The Christians Charter is wide enough, he hath no cause to defire its inlargement: And this is the con­fidence that we have in him, that if we ask any thing according to his will, he heareth us, John 1.5, and 14.

2. The Petitioner must be a justified and regene­rate person, or the prayer will never be prevalent. He must be a favourite at Court, that presenteth his supplication with confidence of success. Others must pray and may speed through Christ, but where there is no faith, there will be much fear about the event. The precept is to all, but the promise is onely to the beleiver: The righteous cry, and the Lord heareth, and deleivereth them out of all their troubles. The eyes of the Lord are upon the righteous, and his ears are open unto their cry, Psa. 34.15, 17. Strangers may howl, and we take little notice what they ail, it is a venture whether we releive them or no, but if our children cry being in great distress, we hasten to their help. [Page 166]Our relation to God may well strengthen our hope, that our desires shall be heard. He that can cry Abba Father, may be confident of the success of his suit, and that God will deal with him as a Son.

Faith in Christ is essential to prayer, as I shewed in religious duties in general (and therefore omit it here:) now an unbeleiver goeth to God without the blessed Saviour, and therefore may well come away without an answer. The Israelites in their prayers were still to mind the Temple, either to pray in it, or towards it; which Temple was a type of Christ, the alone Altar upon which our prayers must be offered, if ever they be accepted, 2 Chron. 7.38. Dan. 6.10. Kings will not gratifie or pardon Traytors, whilst they continue in their Treasonable designes. A sinner even while he is wooing God for mercy, is warring against God; when his voice is the voice of Jacob, his hands are the hands of Esau, and therefore with what face can be expect favour; I will saith Paul, that men lift up holy hands, 1 Tim. 2.8. meaning in prayer. Where the hands are unholy and wicked the heart is worse, and God cannot abide a stinking breath. Some write of Diacletes, that it hath many ex­cellent vertues in it, but if it be put into the mouth of a man without life, it loseth all. Prayer, (as I shewed before) hath many rare and incompa­rable qualities, but being in the mouth of one that is dead in sins and trespasses, it loseth them all. When a vicious man propounded in the Roman Senate, a most excellent Law, they rejected the motion because it was made by a bad mouth. When [Page 167]the face is comely, the person beautiful through Christ, then onely the voyce will be pleasant, Cant. 2. Eccles. 14.

When Godfrey of Beloign was demanded (in the holy War) by an Ambassador from the King of the Sarazens, How he became so strong to fight, and to do such exploits? He answered, Quia manus semper habui puras, Because I kept my hands always as clean as I could from the filth of sin. A pure hand in pray­er is ever prevalent, through Christ, to conquer the strongest Enemies: But it is a principle in na­ture, that God heareth not a sinner, John 9.31. The prayers of a natural man are like Jehoshaphats ships which were made to go to Tarshish for gold, but were broken by the way; they come short of that merchandize which is better then silver, and that gain which is more precious then choice gold, for which they pretended to lanch forth: But the prayers of a regenerate person are like Solomons Navy, which were sent forth to Ophir, went through with their voyage, and brought from thence four hundred and twenty Talents of gold: Unsearch­able are the riches which the vessel of his prayer returneth fraught with, 1 Kings 22.48. 1 Kings 9.28.

3. The properties of our prayers; they must be Humble, Hearty, Fervent and Constant.

1. Our prayers must be humble: Prayer is one of our nearest approaches to God on this side Heaven, in it we speak to God mouth to mouth, and there­fore must be poured out with much humility. Re­becca, though she rode along on the road, mounted [Page 168]upon a Camel, yet when she drew neer to Isaac, she lighted off her stately beast, putteth on her vail, and presenteth herself to him in an humble posture. Humility ought to be a Christians c [...]n­stant cloathing (Be ye cloathed with humility) butit never fits him better, then when by prayer he doth solemnly draw near to God. We are then most careful to put on our best raiment, when we go to speak with great persons. Subjects present their petitions to their Soveraigns upon their knees. O come let us Worship and bow down, let us kneel before the Lord our Maker, Psa. 95.6. Princes must have silken words given them as the mother of Artax­erxes told one, Our words to the great God must be submissive.

The special end of prayer, is to exalt God, and debase man; he therefore that is proud in that performance, doth wholly thwart Gods end in its institution, and may be confident that God will thwart him in his petitions. When we go to God in this duty for grace and mercy, we do not go to him as those that go to market to buy or relieve; but as those that go to a rich mans door to beg an alms: And surely of all persons beggars, who live wholly upon anothers charity, have least reason to be proud. The proud beggar never got any thing at Gods door.

It is observable, how the children of God though they were never so rich in grace, were poor in spi­rit, and humble in language and carriage, when they approached the Lord of glory: Every one of [...]hem, notwithstanding the greatness of their spi­ritual [Page 169]stock, sued in forma-pauperis: Behold now I have taken upon me to speak unto thee Lord, who am but dust and ashes, saith Abraham, Gen. 18.27. I am not worthy of the least of all the mercies, which thou hast shewed to thy servant, saith Jacob, Gen. 32.10. I am a worm, and no man, saith David. So foolish was I, and ignorant, even as a beast before thee, saith Asaph. I am more bruitish then any man, I have not the understanding of a man, saith Agur. O my God, I am ashamed, and blush to lift up my face to thee, for our iniquities are encreased over our heads, and our trespasses is grown up unto the Hea­vens, saith Ezra. I am a man of unclean lips, saith Isaiah. They all have learned the same Lesson, as Scholars in the same form; they all speak the same Language, as children of the same Father.

It is reported of Aristippus the Cynick, that he used to fall on the ground before Dionysius, when he presented a petition to him. O what posture is low enough when we go to the infinite and in­comprehensible God in prayer. He humbleth him­self to open his eyes upon us, well may we be hum­ble when we open our mouthes and hearts to him, Job 14.3.

Reader, if thou wouldst have thy prayers heard, let them be humble. God loves to walk in the low valleys: Lord thou hast heard the desires of the humble, thou wilt prepare their heart, and wil [...] bow thine ear, Psal. 10.17. Though God behold the proud afar off, and disdains so much as to open his eyes, or give them a look, yet he will be sure to draw near to the humble, and vouchsafe to open [Page 170]his ears, and his very heart to them, Psal. 138.6. Isa. 66. [...]2. He that can have his face shine, and take no notice, is a fit person to go up into the Mount and converse with God.

2. Thy prayers must be hearty: Thy tongue and heart must keep time and tune; Give ear to my prayer that goeth not out of feigned lips, Psal. 17.1. If in prayer thou art as Ephraim, a silly Dove without an heart, and givest God onely the calves of thy lips, they will be as unacceptable as Jeroboams Calves at Dan and Bethel, which provoked the Lord to anger. The Jews have this Sentence writ­ten in their Synagogues, where they meet to pray, A prayer without the heart, is like a body without a soul. What a deformed, loathsome spectacle, is a body without a soul? truly so is thy prayer with­out thy heart. God respecteth the heart in prayer above any thing; men minde the expressions most, but God mindeth the affections most: Let us draw night to God with a true heart; let us lift up our hearts with our hands unto God in the Heavens, Heb. 10.22. Lam. 3.41. God looketh not so much to the Elegancy of thy prayers, how neat they are, nor to the Geometry of thy prayers, how long they are, but to the sincerity of thy prayers, how hearty they are. Senec. lib. 1. henefic. cap 8. Socrates made more account of poor Aes­chines, for giving himself to him, then of Alcibi­ades, and other rich Scholars, who gave him large presents: God esteemeth infinitely more of an heart-sprung (though broken) prayer, then of dissembling petitions, cloathed with, and drest up in the neatest and most gaudy expressions.

The heart is the mettal of the bell, the tongue is but the clapper: When the mettal of the bell is right and good (as silver) such will the sound be; if the mettal of the bell be crackt, or lead, the sound will soon discover it to a judicious ear. God can see the diseases and spots of the heart up­on the tongue: O it is dangerous to do, as some Princes with their neighbours, who set on foot a Treaty of peace for their own ends, but resolve beforehand that it shall never be brought to any period. As Jacob said to his mother, If I dissem­ble, my Father will finde me out, and I shall meet with a curse instead of a blessing: So say I to thee, if thou dissemblest in prayer, thy God will finde thee out, and thou wilt meet with a curse, a blow, instead of a blessing. There is no going to God, as Jeroboams wife thought to go to the Prophet, in a disguise.

Under the Law, Notandum illud est quod quae offeruntur in Holocaustan interiorasunt quod exterius esi, Domino no: offertur, [...]tpel li, Hom. 5. the inward parts were onely to be offered to God in Sacrifice: The skin be­longed to the Priests; whence Origen inferreth, That truth in the inward parts, is that which is most pleasing in a Sacrifice. Indeed others com­pass God about with lies, and therefore highly provoke him: They did flatter him with their mouth, and they lyed unto him with their tongue, for their heart was not right with him, Psal. 78.36, 37. Hosea 11.12. It is sinful for thee to tell a lye to thy fellow Creature, but how abominable is it to tell a lye to the Almighty Creator? Thy prayer without thy heart will be Sacriledge, not a Sacrifice.

When the heart is Rector chori, cheif leader of the Quire, then the voice is pleasant indeed in Gods ear. The Lord is nigh to all that call upon him, to all that call upon him in truth, Psa. 145.18. When the Wife giveth the Husband her heart, and defi­leth not the Marriage bed, he will (if wise) bear with many infirmities in her. When the heart in prayer is devoted to God, he is pleased out of his grace and goodness, to pardon and pass by many imperfections in the duty; but if that bed be pro­stituted to any other, he gives a divorce to the Sacrifice, and putteth it away, for he is a jealous God. Jacobs small present could not but be accep­table to Joseph, because it was the best of the Land. The heart of man is but little, yet it is the best of man, and therefore taken kindly by God. The main enquiry at prayer is concerning the heart; As Jonadab was asked by Jehu, so is the Christian by God, Is thy heart right as mine is? Then come up into my Chariot; then come to the Throne of grace and welcome.

Thirdly, thy prayers must be fervent: Prayer is a duty which consisteth not in words or expres­sions, but in the working of the affection; there­fore it is called a crying to God, Out of the depth I have cryed to thee, Psa. 130. a renting the heart, Joel 2.13. as if the heart were by prayer torn in peices; and a pouring out the soul, as if the body had been left without life, the soul being depart­ed and ascended to Heaven in holy petitions. The true Beggar is ever earnest for spiritual Almes, he will not let God go without a blessing, Gen. 32. [Page 173] Paulus Aemilius, being to fight with the Macedo­nians, would never give over Sacrificing to his God Hercules, till he had some sign of victory. The Christian is more urgent with the true God, then the Heathen is with his God of clouts. When Daniel prayed, with what force were his words uttered? with what fire was his Sacrifice offered? O Lord hear, O Lord forgive, O Lord defer not for the Lords sake. That wine is best which is fullest of these heavenly spirits; Winter fruits are sowre and unplesant to men, and so are cold petitions to God, Dan. 9.13. Reader when thou art praying for pardon, how shouldst thou even poure out thy soul! Alass when thou considerest if God do not pardon, I perish eternally; if sin be imputed, I am damned, how should thy heart cry out, Have mercy upon me O God, according to thy loving kind­ness, after the multitude of thy tender mercies, blot out mine iniquities; (again) Wash me from mine ini­quities, and cleanse me from my sin; (and again) Hide thy face from my sins, and blot out all my ini­quities; (once more) Deliver me from blood guilti­ness. O God, thou God of my salvation, Psa. 51.1, 2, 11, 14. When thou art begging grace and puri­ty, with what earnestness shouldst thou pray? beleiving how destructive sin is to thy precious soul, and how offensive to the jealous, just and Almighty God, and in what absolute necessity thou standest in of holiness, without which thou canst never see God. As when the Clock strikes, the Wheels within move notably, we may hear them run round, so when thy tongue is pleading with God [Page 174]for remission of sins, and repentance towards God, for the Son of God, the Spirit of God, and thine everlasting Salvation, how should thine heart move? what work should there be among thine affections, to enforce those weighty petitions? This fer­vency is necessary to prepare thy soul for the mer­cy thou desirest: What men get lazily, they spend lavishly; but that food which a devout woman longeth for, she prizeth much, and eateth with most delight. When one whispered Demostenes in the ear that he was beaten, and desired him to plead his cause, the Orator would not believe him, till at last the man cryed out. Now, saith he, I feel your cause.

It is the intension of the Spirit, which giveth efficacy to our petitions: It is not the length of the arm, but the strength of it, which draweth the bow, so as to make the arrow fly fast and far. Fervency to prayer, is as wings to the Bird, by which it mounteth up to heaven: The effectual, fervent prayer of the righteous prevaileth much, James 5.16. When prayers are drivel'd, like rhume out of a mans mouth, they fall down at his feet. The Mother will let the childe alone, if it onely whimper and whine a little in the cradle, but when it crieth outright, then she hasteth to take it up: This poor man cryed (was not dull and drowsie, there is his fervency) and the Lord heard him, and delivered him out of all his troubles, Psal. 34.9. here is his prevalency. There is no getting to the Indian Mines by the cold Northerz Seas, though because it is a shorter cut, some have at­tempted [Page 175]that way, but they lost their labour. Other duties are a serving God, Prayer is a seeking God: Now they that seek him early shall finde him, Prov. 8.17. A low voice doth not cause a loud eccho, neither doth a lazy prayer procure a liberal an­swer. Sleepy requests cause but dreams, meer fancied returns. Where there is a cushion of ease under the knees, and a pillow of idleness under the elbows, there is little work to be done.

When Daniel had been fervent all day at pray­er, an Angel is sent to him at night with an answer. Importunity prevaileth with an unjust Judge, much more with a righteous and gracious God: Though God be Almighty, yet a fervent prayer (through his grace) hath held his hands: Let me alone, Exod. 32. Who holdeth the Lord? saith Austin. Moses earnest cry was the cord, which I may speak with reverence, fastned Gods hands.

Prayer is a sword to wound both sin and Satan, but fervency is the edge of it, doing the executi­on, Zeph. 18.2 Cor. 12. For this I besought the Lord thrice, When a man strikes his Enemies with his full strength, then the wounds are made.

The lack of this fervency, is the loss of many prayers. The lazy petition tires, before it comes half way to Heaven: indeed it is eaten up (as the cold honey of Wasps and Flies) of wandring thoughts; when fervent prayers, like honey boil­ing over the fire, is free from such ill guests. An idle prayer, like a lazy beggar, wandreth and gad­deth up and down, and as a rowling stone, gather­eth no moss. The working of the affections in [Page 176]prayer, like Davids harp, allayeth those Devils which would disturb the Christian in this duty. When a man is intent upon the God to whom he prayeth, and eager after the mercies for which he prayeth, though the World whisper him in the ear, he cannot hear; though Satan jog him by the elbow, he will not heed him.

But here a caution will be seasonable: The fire of thy fervency must be from Heaven; not such strange fire as Nadab and Abihu. offered to the Lord: I mean, it must not be the voice of nature, an earnest cry for the enjoyment of creatures; but the voice of the Spirit, an importunate desire for conformity to, and communion with the Lord Jesus Christ. We read of those that howled upon their beds for corn, and wine, and oyl, Hosea 7.17. Many, like children, roar, are much out of quiet, disturb others with the noise they make, but it is for clouts for a Babey: Who will shew us any good? The voice of a Saint must be, as of a wise son at full age, for the inheritance; Lord lift thou up the light of thy countenance upon me.

The Petitioner herein must be very careful; he that rides apace, had need to be sure that he is in the right way, or else the freer his horse is, the more he wandreth to his loss. The greater the fire is, the more watchful we must be that it be kept within the chimney; the more earnest our affections are, the more we must minde what our petitions be: The promises of God must be the foundation of our prayers. What he promiseth to give, I may pray to receive: Remember the word [Page 177]unto thy servant, upon which thou hast caused me to hope, Psal. 119.49. but its dangerous for the build­ing to jet out (upon the Kings high-way) beyond the foundation; this may cause the house to fall, or be taken down. Because godliness hath the promise of this life, I am bound to pray, Give me this day, my daily bread. Temporal good things must be part of the matter of my prayer; but because God promiseth these things conditionally (so far onely as he seeth fit for his honor, and my comfort) there­fore I must pray for them conditionally. The Apish childe that crieth and squeeketh for the knife, to be its own carver, and will not be satisfied with its Parents feeding it, deserveth the rod; our prayers both for the matter and the manner, must run parallel with Gods promises. Prayer is a put­ting Gods promises into suit; but he that sueth a Bond, must minde the condition in it, or the ver­dict will be to his cost and damage. That which boils gently over a small fire, may be of use to us, which if it should boil hastily, and run over, it may raise ashes enough to spoil it self. The way to lose our requests for temporals, is to be as hot and hasty for them as if they were our all, even our eternals.

That incomparable patern of prayers, the Lords Prayer (which is like a Standard-measure in a Cor­poration Town, for present use, and an example for others) hath five petitions for Spirituals, and but one for Temporals.

God hath promised spiritual things absolutely, therefore thou mayest desire them absolutely: For [Page 178]pardon, and the image of God, and the blood of Christ, and fulness of joy in the other World, thou mayst be as earnest (so humble and reverent) as thou wilt. And O! what a mercy is it that God, though, like a wise father, he deny us leave to cry for the can­dle, which would burn, and the thorns which would prick our fingers; yet he giveth us liberty to, nay commandeth us to besiege and storm Heaven, to fol­low him up and down, to cry day and night, to give him no rest, to be instant, urgent, and fer­vent with him, that our persons may be justified, our natures sanctified, and our souls and bodies glo­rified eternally.

Fourthly, Thy prayers must be constant: Thy duty is to give thy self to prayer, as a servant de­voted to, and at the command of his noble Master. This fire, like that on the Altar, must never go out day nor night; Night and day praying ex­ceedingly, 1 Thess. 3.10. Paul speaks, as if his practice had been nothing but prayer; he did that so much, that he seemed to do nothing else. Prayer is a Saints breath, which he con­stantly draweth, Ephes. 6.18 Praying alwayes, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and sup­plication for all Saints. Those that work in Iron Mills, keep a continual fire; though they suffer it sometimes to slack or abate, yet never to go out: A Christians prayer may have an intermis­sion, but never a cessation.

Our blessed Saviour besides his set times for ordinary, did pray whole nights: David was a [Page 179]good Husband, up early at it, mine eyes prevent the dawning of the morning, Psa. 119.147. At night he was late at this duty, at mid-night will I rise to give thanks to thee, Psa. 119.62. this surely was his meaning, when he said he should dwell in the House of the Lord for ever, he would be ever in the House of Prayer.

Gregory writes of his Aunt Trucilla, that her Elbows were as hard as an horn, by often leaning upon a Desk when she prayed.

J [...]chim, the Father of the Virgin Mary, used to say, that prayer was his meat and drink.

There is no duty injoyned a Christian for his constant trade, so much as prayer; Pray always, pray continually, pray without ceasing, pray with per­severance, pray evermore. But why is all this? would God have his people do nothing else but pray? must they cast by their callings, cast off all care of their children, and shut themselves up into some Cell or Cloyster, and there be always upon their knees at prayer, as the Euchites fancied. No, I shall therefore give a brief description of this praying without ceasing.

1. Thy soul must be ever in a praying frame. The Souldier hath his Weapons ready, though not al­ways in fight with his enemy. Thy heart must be ever in Tune, and ready upon the least touch to make heavenly Musick. The Churches lips are compared to an hony-comb, Cant. 4.11. The hony comb doth not always drop, but it is always ready to drop. The beleivers spirit is like fire upon the Hearth, though it do not blaze, yet its ready [Page 180]upon any opportunity, to be blown up into a flame.

2. No considerable business must be undertaken without prayer. Thou art Gods servant, and thy duty is to ask his leave in all thou dost, Ephes. 4.6. In all things let your requests be made known to God. When thou risest up or liest down, when thou goest out or comest in, prayer must still be with thee. Prayer is the way to prevent evil. The Worlds poison may be expelled with this antidote. Joh. 17.11. He that converseth with God by prayer, dwelleth in Heaven, and to such a one the earth is but a small point. Prayer is both a Charm to in­chant, and a scourge, to torment Satan. It in­gageth Christ in the combat with the Devil, and so assureth the soul of conquest. When the Saint is fighting and like to be foild, either by the World, the Flesh, or the Wicked one, prayer is the Letter which he sendeth Post to Heaven for fresh supplies of the spirit, whereby he becometh more then a conqueror. Prayer is the way to pro­cure good, he that will not speak, must not ex­pect to speed. It sanctifieth our food, raymont, sleep, callings, and all our enjoyments to us. The Christian like the Chymist extracteth all good things out of this one body of prayer.

3. He that prayeth constantly, hath set times every day for prayer; The Morning and Evening Sacrifice were called the continual Sacrifice. Numb. 28.4. The Christian hath his set meals for his soul every day, as well as for his body. With the Mary-gold he opens himself in the morning, for [Page 181]the sweet dews of Heavens grace and blessing, and he doth at night (though his occasions hinder him in the day) like a Lover find some opportunity to converse with his beloved.

He is most free and fresh in the morning, the top of the milk is the cream, and he doth not think his best too good for God. His evening fare is some­time extraordinary, like the Jewish feasts which were at Supper. The spiced cup is best at the bot­tom. Prayer is the key of the morning, to open the door of mercy, and prayer is the bolt at night to shut him up in safety. The Jews prayed in the Temple the third, sixth, and ninth hour of the day; our priviledges under the Gospel are enlar­ged, and I know no reason why our prayers should be lessened.

He that prayeth continually, doth upon all oc­casions in the day time, whatever he be about, put up his supplication to God. He hath his ejaculations his holy Apostrophes, wherein he doth turn his speech (at least internal and inarticulate) [...]om man to God. This liberty is a great priviledge, and this practice turnes to wonderful profit. When Jacob was blessing his Sons, he takes breath with, I have waited for thy Salvation O Lord, Gen 49.14. Nehemiah when at the Kings Elbow, would not open his mouth to the King, till he had opened his heart to God. Neh. 2.6.

When Noah was cursing Cham: he had a short ejaculation for a blessing on Japhet, God shall perswade Japhet to dwell in the tents of Shem, which prayer hath been answered, and will be [Page 184]to the end of the World; We Gentiles fare the better for that prayer: Christ upon the Cross dar­ted up a short ejaculatory prayer, for his Murde­rers, Father forgive them, for they know not what they do, and as an answer to it, we find some thou­sands of them presently converted.

Truely Reader, I would commend these ejacu­lations, as an excellent receipt for all companies, and in all conditions. If thou art a stranger to it, thou dost not know the vertue of it. It is as some write of the herb Panaces, a universal remedy for all diseases, a special though cheap preservative both against the evil of sin and suffering. This is the best way to avoid dangers, to overcome diffi­culties, and to prosper us in our lawful designs, Gen. 24.12.

When thou receivest a sudden mercy, hearest unexpected good news, thou mayst presently rear an Altar, and offer up a Sacrifice of praise to God. If thou art protected through grace from any trans­gression, in which thou wast falling, or afflictions of which thou wast affraid, thou mayst suddenly dispatch a Messenger to Heaven with thanks, who will be more welcome there, then thou art aware of. So did a good Servant, Gen. 24.26. and a godly Souldier and governour, Iudg. 7.15. I will bless the Lord at all times saith David, his praise shall be continually in my mouth. When thou art in a suddain plunge, thou mayst dart up a thought to God for counsel or protection: these short breathings, would prepare thee for a long race.

There are indeed some seasons for prayer, which must by no means be slighted; when the Spirit of God stirreth in thee, and cometh for thee, then make haste to God. Courtiers watch for conve­nient seasons to present their petitions to their Kings, and will be sure to lay hold of such seasons. If the King himself offer any discourse relating to their requests, then they will close and strike in: When the Spirit of God in a morning or evening, or in the day time, commandeth thee to go and cry to God for pardon and life (I speak of regular motions, for no other come from the Spirit) then is a fit time to present thy requests, he sendeth for thee for that end: Take heed of delaying or denying; Thou saidst seek ye my face, my heart said, thy face Lord will I seek. Suitors have their mollis­sima tempora fandi, their special times of wooing. Hester waited once and again for a fit time to beg her life, and the lives of her people, of the King; and when Ahashuerus put her upon it, gave her an opportunity, she then did it, and prevailed.

Whatsoever actions thou entrest upon, whether Civil, Natural, or Religious, let prayer be to thee, as the Baptist to Christ, the messenger to prepare the way before thee. Bonaventure, that Seraphical Do­ctor, being asked by Aquinas, How he got such Di­vine knowledge? pointing to a Crucifix in his study, said, Ille est liber meus, by praying to that Crucifix: A Christian by praying to God, in the name of a crucified Christ, may get saving knowledge. Be con­fident of this, those mercies will be most savoury, which come flying to thee upon the wings of prayer. [Page 184]Those favours are suspicious, which steal in at a window, and come not in at the door of prayer. How sweet was that water to Sampson, whieh streamed to him in the channel of prayer, Judges 15.19. he called the name of it En-hakkore, the well of him that prayed. Jacob saw God smiling, in Esau's smooth countenance, because prayer was the Sun which scattered and cleared that sky. When thou canst say of the mercy which God giveth thee, as Hannah of Samuel, For this childe I prayed (saith she) he is the travel of my soul, as well as of my body; he is the fruit of my heart, as well as of my womb; when thou must say, For this blessing I pray­ed, many a time did I weep and make supplication, and lo I have prevailed. Such a mercy will be a double mercy, a Samuel indeed Asked of God, and Dedicated to God.

As Jesus Christ was more welcome to Mary his Mother, when she and his Father had sought him sorrowing; so those blessings, especially spiritual, will be received with most joy, which were sought with most sorrow: What thou winnest with prayer, thou wilt wear with prayer.

But it may be Reader, thou art one that art so far from constant praying, that the garment of the Atheist will fit thy back very well: They call not upon God, Psal. 14.4. if so, bethink thy self, for thou livest like a Beast, as Nebuchadnezzar did, though thou hast the shape of a man: They are be­come brutish, and have not sought the Lord, Jer. 10.21. Brutes are like Mutes: O it is a dreadful con­dition, to be possessed with a dumb Devil. When [Page 185]men once grow speechless, its a sign death is hard by. If that bloody Butcher can but muzzle thy mouth, and with cords hinder thy crying, expect the stroke of the ax: Or possibly that livery which Eliphaz made for Job, though it was much below him, yet will become thee, Thou restrainest prayer before God, Job 15.4. The pulse of thy soul faul­ters; thou layest by thy prayers, as some do their best cloathes, till they go to Church again, or for some Holy-day. O this is a sad sign that prayer, which should be thy element, is thy torment. Friends that love one another, long to converse together, and take all opportunities of sending to, and hearing from each other: Hadst thou any love to the blessed God, it would be so with thee. But as painfulness in speaking, often argueth unsound inwards, so thy inconstancy in praying, giveth thee cause of suspecting thy spiritual unsoundness and insincerity.

CHAP. XIV. The Subsequent duties after Prayer.

THirdly, I shall speak to the consequents, or those duties which must follow after prayer; and they are principally two, Watching and Work­ing.

1. Watching for an answer: Pious prayers are precious commodities; and who, unless a mad man or a fool, will throw away what is of value and worth? When thou hast shot thine arrow, observe [Page 186]where it lights, and how near it flew to the mark. Wise men when they have delivered their petiti­ons to their Prince, watch and wait sometimes a year together, all the while longing and looking for an answer: Thy requests to God are of infi­nite concernment, thy Heaven, thy eternal happiness is involved in them; with what holy impatience then shouldst thou desire an answer? In the morning I will direct my prayer unto thee, and will look up, Psa. 5.3. The words discover Davids posture in prayer, and his practice after prayer: His posture in prayer, I will direct my prayer unto thee. Disponam tibi Calvin. The word is an allusion to an Archer, or to a General, as some ob­serve on it.

1. To an Archer, and then the meaning is, I will be up betimes, and take as good aim as I can possibly at the mark, and so draw my bow, and direct my arrow that I may hit it.

2. To a General, and then it importeth thus much, I will rise early, and set my requests to God, as Souldiers in Battalia, in rank and file, in good array: I will so marshal them, that they be not rout­ed by being out of order: I will see that they stand in their places, and keep their ground; and what then? his practice after prayer, And will look up: I will observe what became of the arrow I shot. Or the word being an allusion to a Watchman, as the former word to a Commander in chief of an Army, speaketh this, When I have marshalled my prayers in good array, and sent them forth to fight a­gainst my spiritual Enemies, and to wrestle with God himself for his grace and love, I will get up to my [Page 187]Watch-Tower, to see what execution they do upon my adversaries, what power they have with God, whe­ther they get or lose ground, whether they prevail and win the day. It was the custome in those days, when forces were sent forth to fight, for the Gene­ral to command one to watch in some high place, if he could spie any coming from the Armies with news. So when Davids Souldiers were engaged with Absoloms, the watchman went up to the roof over the gate, and spied Ahimaaz and Cushi coming with tidings. Thus holy David stood (as it were) sentinel and watched as a spie, longing every mo­ment to hear and see the event, issue and success of his prayers.

Men that work for a dead horse, as we say, when their business is done, look no further, because they had their pay before-hand; but those whose reward is behind, labour in expectation of it, and after they have wrought, look for it: An un­beleivers hopes are in this present world, and there­fore if he procure but some earthly profit, it is no wonder if he look no more after his prayers, he had his pay before hand: But a beleiver whose re­ward (not of debt but of grace) is ever behind and to come, while he is upon earth, when he hath prayed in obedience to Gods precept, cannot but expect the performance of Gods promise.

He that ventureth nothing in a ship, save a small parcel of pins, or a few quire of paper, or some­thing which is little better then nothing, takes little thought what becomes of the vessel, if it sink or swim, its all one to him, he loseth not a mo­ments [Page 188]sleep for it. But the Merchant who ventu­reth all he is worth in a Vessel, and sendeth it out very richly laden, though it be a long journey, yet he is impatient to hear of it: many an anxi­ous thought hath he about it, many a time he putteth the supposition to himself, What if this Ship should miscarry? What will become of me, my Wife and Children? He can hardly eat or drink with comfort, or sleep with quietness, till he hears it is safe. A wicked man that is worth no­thing, ventureth nothing in his prayers, and therefore whether they miscarry or no, it mat­ters not much with him: when he prayed for pardon and grace, he counted them little worth, he prized his stock and his riches at a far higher rate, and so must needs be very indiffe­rent whether the Vessel wherein things of such small worth (in his esteem) were hazarded, come home safe or no. But a godly man ha­zardeth all he is worth, for this, and the other world, in his prayers: he knoweth that all his happiness is involved in the pardon of his sins, in the righteousness of his Saviour, in the love of his God, and the renovation of his nature, all which he beggeth with strong cries and groans. He esteemeth these things as the very life of his life, and the very soul of his soul, and O (thinks he) how richly laden, is this Vessel which I have sent forth! My precious soul, my dearest Jesus, my in­terest in the covenant of grace, my eternal fruition of the ever blessed God, are all aboard her. If she should miscarry (good Lord) what would become [Page 189]of me? I am lost, I am damned, I am undone eternally. Was ever Ship better fraught? Her burden is of inestimable value. My joy, my peace, my love, my delight, my hope, my heaven, my all, are in her. Oh what should I do, if the Arch-pirate Satan should seise her? or if she should split upon the rock of my presumption? or sink in the quicksands of my infidelity? Alass, alass, whether should I go? where should I appear? Such a soul never failed of a rich return of his venture.

Reader, when thou hast prayed, wait and ex­pect an answer. Though thy prayers were min­gled with many imperfections, if they were the travail of thy soul, (upright I mean) do not give them over for lost.

When Moses Mother could keep him no lon­ger, she made an Ark of Bul-rushes, and dau­bed it with Pitch, and put him in, and hid it in the Flags, by the River brink; and his Sister stood a far off, to see what would become of him. And Pharaohs daughter came to wash her self, spied the Ark, sent and fetched it, the babe wept and she had compassion on it: sent for the Mother, gave it her to nurse, paid for its nursing and the Child became the great deliverer of Israel. Truely so when the fruit of thy heart, thy tears and sighs, and groans, and prayers, are ready in the eye of sense to be given over for dead, they lie float­ing upon the water, let thy faith and hope be near at hand, to see what will become of them; the Kings Son may take pity on the weeping babe, [Page 190]pay the charge of its nursing up, bringing it into favour at the heavenly Court, and make it ser­viceable for the conducting thy soul through the Wilderness of this World, towards the true and celestial Canaan.

Though the Messenger thou sendest to Heaven tarry long, yet wait and expect his return. Those that send to the Indies for the golden wedges, wait many months, though they long every moment for their arrival.

If after thy expectation, thou findest little fruit of thy petitions, do not therefore lay aside that calling, Continue in prayer, and watch in the same, Col. 4.2. Anglers, though they have fished many hours and caught nothing, do not therefore break their Cane, and Line, but draw out their hook, and look upon their bait, which (it may be) was fallen off, or not well hung on, and mend it, and then throw it in again; So when thou hast been earnest in prayer, and yet received no answer, reflect upon thy prayers, consider whether some­thing were not amiss, either in thy preparation for the duty, or in the matter or manner of thy petiti­ons; it is possible thou mightest desire stones instead of bread, or fuel for thy lusts, or didst forget to deliver thy petitions to the onely Master of Re­quests, the Lord Jesus, that he might present it to the Father, if any of these were the fault, no wonder if they failed; what ever it be, be diligent to find it out, amend it and fall to thy work again with confidence, that thou shalt not work at the labour in vain. The Archer if he shoot once, and [Page 191]again, and miss the mark, considereth what the reason was, whether he did not shoot too high, or too low, or too much on the right hand, or too much on the left hand, takes the same Arrow again, onely reformeth his former error, and winneth the wager.

Secondly, Working is necessary after prayer, as well as Watching. Begging and Digging must go together. Thy duty is to pray, as knowing assuredly that thou canst do nothing of thy self, and yet to work as if thou wert to do all by thine own power. He that doth not indeavour in a lawful use of those meant which God affordeth him to attain the mercies he needeth and asketh, doth tempt, not trust God, and may expect a rod sooner then releif. A good use may be made of that story; A Carter having over-thrown his Cart, sat in the way crying, help Hercules, help, (Hercules was counted by the Heathen a God for his strength) O Hercules help. At length one appeared to him in Herculus shape, with a good Cudgel in his hand, and beat him handsomely; saying, Ah thou silly lazy fellow, dost thou call to me for help, and sit still thy self, arise and set to thy shoulder, do thy part, and I will do the rest.

If thou prayest for thy dayly bread, be thou diligent in thy calling, or else expect a crop out of the Ocean. If thou prayest against some parti­cular sins, avoid the occasions of those sins. If it be against Drunkenness, avoid evil company; If it be against Pride, avoid and discourage such as will flatter thee, for otherwise thou dost as he [Page 192]that runneth into the fire, and prayeth to God that it may not burn him; such a man mocketh God, but himself most; if thou prayest for Holi­ness and Grace, hear, read, meditate, watch, use the means, and expect a good issue from God.

Observe David, his prayer was, Set a watch O Lord before my mouth, keep the door of my lips, Psa. 141.3. But now because he had committed the main charge of this unruly prisoner, his tongue, to God, desiring him to lock the double doors of his lips and teeth fast upon it, and to have a main guard always watching before the doors, least it should break through and attempt an escape, doth he therefore sleep himself, thinking the prisoner was safe enough? no, he himself would be upon the guard. I said I will take heed to my ways that I sin not with my tongue; I will keep my mouth with a a bridle while the wicked is before me, Psal. 39.1, 2. David as he desired God to put a good bit into the mouth of this wanton beast, so he would himself keep a strict hand and rein him in.

CHAP. XI. How a Christian may exercise himself to godliness in hearing and reading the word, and of pre­paration for hearing.

THe blessed God as he appointeth the Chil­dren of men their ends, namely to serve him here, and to injoy him hereafter, so he doth also afford them directions about the way, how they may attain and accomplish those ends. He is our Master, and cutteth out that work for us, which he expecteth we should make up. He be­stoweth on all the starlight of nature, which though it be but small and dull by reason [Page 198]of our first fall, yet it ruleth and commandeth the night of the Pagan World, and is sufficient to leave them inexcusable, for not working and walking by it. When Heathen shall be thrown into the Goal of Hell, and bound with chains of everlasting darkness, their own consciences will hinder them from the least thought of commencing a suite against God for false imprisonment, because they are judged not by the Law Moral, written in Tables of stone, but by the Law Natural, written in the Tables of their hearts.

But out of his infinite favour, he is pleased to give some (in those places where he intendeth to gather a people to himself, for his eternal praise) beside the twinkling Star-light of nature, the clear and perfect Sun-light of Scripture, to guide their feet in the ways of peace; Which word is one of the most signal mercies, that ever he bestowed up­on the Sons of men, the whole World without it, being but a barren and rude Wilderness.

The Word of God, is a Spring of living water, a deep Mine of costly treasure, a table furnished with all sorts of food, a Garden wherein is variety of pleasant fruits, the Churches Charter, contain­ing all her priviledges, and her deeds, many infesting her Title to the purchased possession. It hath pious precepts for the Christians reformation; and pre­cious promises for his consolation. If the Saint be afflicted, it can hold his head above water, and keep him from sinking, when the billows go over his soul, there are Cordials in it rich enough to revive the most fainting spirit. If the Saint be [Page 199] assaulted, the word is armour of proof, whereby he may defend himself manfully, and wound his fo [...]s mortally. If the soul be unholy, this word can sanctifie it, ye are clean through the word which I have spoken to you, Joh. 15.3. this water can wash out all the spots and stains: if the soul be an heir of Hell, this word can save it; From a child thou hast known the holy Scriptures, which are able to make thee wise to salvation, 2 Tim. 3.15. Other writings may make a man wise to admiration, but this onely, can make him wise to Salvation.

This word which is of such unspeakable worth, God hath deposited as a special treasure, into the hands of the Children of men, that they might obey his will, and know the just one. And Reader, it is thy duty to search and study this book. When Kings send out their Proclamations, either con­cerning acts of grace, or some Law which their Subjects ought to obey, they expect that all should take notice of them, and give them the reading and hearing. What an affront dost thou offer to the King of the whole World, if thou turnest thy back upon his word? I must tell thee, it is no less then crimen loesae Majestatis. He that heareth you, heareth me, and he that despiseth you, despi­seth me, and he that despiseth me, despiseth him that sent me, Luke 10.16. Thou mayst think (possibly) that by neglecting to hear, thou dost onely contemn the Preacher, but beleive me, it is a contempt of thy Maker, Ministers are Gods Embassadors; Now to deny an Embassador audience, is one of the greatest disrespects which can possibly be offered him, nay [Page 200]it is an affront to his Prince on whose errand he cometh, and whose person he representeth, and what is the conclusion usually of such bad premises but a bloody War? Confider what thou dost, when thou refusest him that speakest from heaven; for if thou shuttest the windows of thine eyes from reading, and the door of thine ears from hearing, God may clap such a padlock of a judiciary curse upon them both, that thou shalt never open thine eyes nor ears, till thou comest, as the rich Glutton, to see Abraham afar off, and Lazarus in his bosom, and to hear and bear thy part in those dreadful screechings and howlings which are in Hell.

It is a mercy that the Tree of Knowledge, the Word of God, is not forbidden, but commanded fruit; nay, that it groweth in the very path to the Tree of life: O why shouldst thou then like the Pharisees, reject the counsel of God against thy own soul? If thou art a childe of Adam, I am sure thou hast thy deaths wound; now by neglecting the Word, thou like a frantick Patient, throwest away that plaister which onely can cure thee.

Do not say thou wast not warned of thy dan­ger and duty: I do here shew thee the hand and seal of the King of kings to that Warrant to which I require thy obedience. The Scripture is the Word of Christ, and God commandeth thee upon thine allegiance to hear him, Colos. 3.16. Matth. 3.17. The Word is the Cabinet in which thy Saviour, that Pearl of infinite price, is laid up; and there­fore thou art commanded to look into it for this Jewell, Search the Scriptures, for they are they which [Page 201]testifie of me, John 5.39, The Word is [...], and speaketh such a diligent search as covetous men make for silver; they spare for no labour, that they may attain their Deified Treasure: What shouldst not thou do for durables Riches and Righ­teousness?

But Reader, if thou art a childe of God, I doubt not but thou delightest to look into thy Fa­thers will, and weightest every Word in it, as know­ing, that in his Testament there is a great charge committed, and a great legacy bequeathed to thee. It is thy daily Companion and Counsellour; thou darest not go without thy cordial, being liable eve­ry day to faint; nor without thy weapons, being called every hour to fight. The Scriptures are the light by which thou walkest, and the tools with which thou workest. Let me perswade thee to per­severe in this gracious practice: Take the counsel of the Author of it, who is fittest to give Laws for thy carriage towards it: Let the Word of Christ dwell in you richly, Colos. 3.16. The Word is [...], and signifieth to keep house with you: Do not leave thy Bible, as some do, at Church, and hear nothing of it all the week long; but bring it home to thy house, let it dwell with thee: Let not the Word be as a way-faring man, to tarry with thee but for a night, and so be gone; but let it be an inhabitant, one that accompanieth thee to bed and board, and with whom thou conversest continually as thy familiar and intimate friend: Make thine heart (as Jerome saith of Nepotians, by his assiduous reading and hearing the Scriptures) [Page 202] Bibliothecam Christi, The Library of Jesus Christ. I cannot but think that thou hast found the Bible so bountiful a Guest, to pay thee so liberally for its board, that thou hast bid it heartily welcome, and wouldst not part with it for the whole world. Agesi­laws is commended, saith Xenophon, because he never went to bed, nor rose up, before he had looked into Homer, whom he called his Sweet-heart: Advise thou with a Divine, at least, as often as he did with a prophane Author. Kings have their Counsellors, and great men their Remembrancers: Let Gods testimonies be the men of thy council, Psa. 119.24.

Let not others negligence abate the least of thy diligence, but rather by an Antiperistasis, let their extreme coldness double thine inward heat. As the fire is hotest, when the weather is coldest; so Davids heart boiled with zeal after it, when the waters of others affections to it were frozen: They have made void thy Law, therefore I love thy Com­mandments above gold, yea above fine gold: There­fore I esteem all thy Precepts, concerning all things, to be right, Psal. 119.126, 127, 128.

O consider what love the Saints of God have ever had to his Law. Luther said, That he hated the Books he made, and could wish them all burnt, lest the time spent in reading them, might hinder the reading of the Scriptures. O how love I thy Law! saith David. The godly have meditated therein day and night; they have esteemed it above the sweetest honey, and the finest gold; the Martyrs in England have given much of their Estates for a few leaves of it, [Page 203]and they laid down their lives, before they would lose the precious fruit in it. The French Protestants (saith their Historian) burnt in zeal to the Word, whilest the bloody Papists burnt them for the Word. Scipio Africanus was applauded, for having usually in his hands the books of Xenophons Institutions of Cyrus: O let this Book of books be often before thee, and always in thee, let it be thy mediation all the day. One would think, that he who knoweth and believeth the contents of the Word, should hardly ever let a Bible be out of his hand, at least, he will lay it up (as the two Tables in the Ark) in his heart. Scriptura est cor & ipsa ani­ma Dei. Greg. One of the Fathers calls it, The heart and soul of God. Indeed as a man by his word discovereth his minde and will; so God by the Gospel, which is his Word, revealeth his eternal good will to men: It is the Copy of his everlasting love, of which his Decree is the Original, containing all his pecious thoughts (before the foundation of the World) of redeeming miserable man with the blood of his Son, and making him an heir of the eternal weight of glory. Those gracious and mysterious purposes of his, which were hid in the night of many ages, when the Sun of Righteousness once appeared in the Horizon of the Gospel, were vi­sible and legible to every eye: He hath brought Life and Immortality to light by the Gospel, 2 Tim. 1.10.

The Apostle calls it, The grace of God; and, The word of his grace, Tit. 2.11. Acts 20.32. not one­ly because the rain of the Word goeth by coasts, as a gift of grace, Psal. 147.19, 20. ( He causeth it to shower down upon one City, and not on another, [Page 204]Amos 4.7.) and not onely because like a seal, it stampeth grace, the image of God upon the soul, Acts 2.37. but chiefly, because on the stage of the Word, the grace and favour of God to mankinde is fully displayed: The Gospel presenteth us with the whole method of Gods grace and love to poor sinners. This world is the Theatre in which Grace acteth its part (the Triumph of Justice is reserved for the other World) and the Gospel is the Throne on which Grace sits, and from whence it holds out its golden Scepter. The language of the Law is no less then a sentence of death; but the Gospel alloweth a Psalm of mercy, and in it Grace reigneth, [...], playeth the King, com­mandeth in chief, unto Justification of life, Rom. 5.17, 18, 21.

But the more precious this Water of Life is, the more fearful thou shouldst be of spilling it. Kings cannot endure that their Acts of Grace should be tampled under foot: Abused favour, turneth into greatest fury. Men surfeit soonest of the greatest Dainties, and further their Mise­sery, by that which was given them as in Mer­cy.

Our Saviour therefore commandeth, Take heed how ye hear, Luke 8.18. There are two special Lessons which Christ commendeth to his Scholars: The first concerneth the matter of their hearing, Take heed what ye hear, Mark 4.24. Ministers are Christs Ushers, Christ himself is the head-Master; now Christ forbiddeth the pinning our faith upon our Ushers sleeve. The Bereans have an honor­able [Page 205]crest put into their coat of Armes by God him­self, to distinguish, them in nobility from others, for bringing the coyn offered to them to the touch­stone of the Scripture, to try whether it were true gold or counterfeit; And these were more noble then those of Thessalonica, because they received the Word of God with all readiness of mind, and searched the Scriptures daily, whether those things were so, Acts 17.11. Men must not like Children take down whatever their Nurses put into their mouthes, whether meat or poison, but know how to distinguish between good and evil. Our faith must not stand in the wisdom of men, but in the Power of God. All weights and measures must be compared with, and tryed by the Kings Standards. The Copy is no farther authentique then it agreeth with the Original Deed.

The second Lesson concerneth the manner of their hearing, take heed how ye hear. The richest Cordial may be lost as it may be taken. It will be requisite therefore to give thee some prescription, how thou mayst take this costly Physick to thy great­est profit.

In reference to which duty I shall speak,

• 1. To thy preparation for it.
• 2. To thy carriage at it.
• 3. To thy behaviour after it.

1. As to thy preparation for hearing the word, I shall request thee from God to mind these ensuing particulars.

1. Empty thine heart of evil frames, and preju­dice. Evil frames. The dish must not be sluttish, [Page 206]into which we put these spiritual dainties. If the stomach be cloged with filth and flegm, it can­not digest and concoct our food. The light of the Sun, as pleasant and delightful as it is to sound, is yet offensive and painful to sore eyes. This part of preparation is injoyned us by the Spirit of God. Wherefore lay apart all filthiness, and all superflui­ty of naughtiness, and receive with meekness the en­grafted word, which is able to save your souls, Jam. 1.21. If the body be feaverish, the sweetest Syrup will tast bitter; If any ill humour or lust be predominant in thee, like the full and foul stomach thou wilt loath even the hony comb. The Table book of thine heart must be wiped clean, before any new thing (as the Law of God) can be writ­ten in it. Briars and Thorns must be stubbed up be­fore the ground be capable of the grain.

As evil humours because of the Doctrine taught, so prejudice against the person teaching, must be removed. Prejudice against the Preacher, is the greatest prejudice to the Hearer. A condemned person will esteem a begger when he brings a par­don. How beautiful are (not the lips onely and hands, but the meanest parts) the feet of them that bring the glad tydings of peace; I confess it is a mer­cy to be related to a Pastor who hath both parts and piety, gifts and grace; and if thou art to chose a dwelling, I would wish thee to bear with many outward inconveniences, to sit down under such a Ministry. But suppose thy teacher, at least in thy thoughts, is a man of mean parts, wilt thou thence conclude, his pains will yeild thee little profit [Page 207]Truely shouldst thou gratifie Satan so far, it would be the speediest way to find a truth in what thou dost fancy. Friend, friend, doth the efficacy of the ordinance, depend on the parts of man, or on the power of God? May not a costly treasure be brought to thee in an earthen Vessel? Consider, thou maist light thy candle as well (it may be bet­ter) with a brimstone match, as at a great fire. Christ taught his Apostles by a little Child, Mat. 18.2. A small damsel was instrumental for Naamans recovery both of his spiritual and corporal leprosie. And who art thou that none must instruct thee, but such a one as like Saul is higher then others by head and shoulders in gifts and abilities; I wish it be not from the pride of thy spirit, that none is worthy enough to teach thee thy Grammar Lesson, but some head of the Ʋniversity. A picking stomach (I am sure) argueth a diseased body, and then a sque­mish heart and itching ear, cannot argue a sound soul. The industrious Bee, Plut. sucks honey from the Thime, an harsh and dry hearb. The Meat is as good in a Pewter, as in a Silver Dish.

It may be thou goest to Table onely for the sauce, to Church for the stile and elegancy of the language; if so, I dare be bold to tell thee, that thine heart is not right in the sight of God. Dost thou not know that it is the naked sword which doth the Execution, that a crucified Christ is the great con­querour, not a pompous gaudy Messiah, which the Jews dreamed of. Paul is commanded to Preach not with Wisdome of words, least the Cross of Christ, should be made of none effect. 1 Cor. [...].17. so [...] verse 27, 28.

Truly, if thou lustest after the Quails of some new dish, it is a sign that thou louthest Manna, the Bread of Heaven; and what a condition is thy poor soul in then? They that have the Green-sickness, care not for solid food, but hanker after trash: They have souls sadly sick, that neglect the good Word of God, and long after the fancies and wit of men.

God doth by the foolishness of preaching, save them that believe, that he alone might have the glory of their salvation, That the excellency of the power may be of God, and not of us, 2 Cor. 4.7. When men nibble at the bait of Humane Eloquence, and are caught, the skill of the Angler is applauded; but when men bite at the naked hook, the simplicity of the Gospel, all will grant this to be a miracle, and say, This is the finger of God.

Dost thou not see, that as Daniel and his compa­nyons thrived better, and looked fairer, with feed­ing upon pulse, then the other Captives who fed on the Kings dainty provision? Optimi concio­natores ad vul­gus sunt, dixit Lutherus, qui puriliter, trivi aliter, populari­ter & sim liei [...] sime d [...]cent. Melch. Adam in vita. So those Christians (in every Parish, look abroad where you will) thrive more in holiness, and are fairer in Gods eye, who feed on plain, naked Scripture, then those whom no dishes will please, but such as are curi­ously cooked for a Kings Palate. Thou wilt not believe but that thy face may be seen in a glass, where the sides are not guilded; thou wilt chuse an horse, not by its trappings and fine furniture, but by its usefulness and serviceableness: Why shouldst thou be so childish, as to be in love with no garments, but what are daubed with Silver [Page 209]lace, when other plain raiment will warm thy body as well.

Reader, if the fault be not thine own, thou mayest gain much (nay I must say) most good by plain preaching. Those that dwell by the Sea side gather up those precious commodities (bequeath­ed to the Sea, at the death or wrack of the ship) when the Sea is lowest, which they cannot do when the waters are highest: I do not here plead for vain repetitions, and tedious circumlocutions; nor for them that dress their meat so slovenly that their Guests loath it. I know its below the Majestie of a King, when he is delivering his minde by his Ambassador, to play the Orator; but it is not be­low him to speak sense and reason. Wise men love a neat, compact discourse, but it must be more full of matter then words, convincing the judgement, and working upon the affections. Plain, solid Sermons, are most acceptable to pious and serious souls: There is a vast difference between washing the face of a Discourse clean, and painting it; the former is lawful and commendable, the latter sinful and abominable. Ministers must minde the capacities of their Auditories, and not put that meat into their mouthes which their teeth cannot chew, nor their stomachs concoct: Their Sermons of quiddities, haeccieties, and School nicities, may (in the opinion of giddy men) tend to their own praise, but never to their hearers profit: Such men when their children ask bread, give them stones which may choak them, but will not cherish them. It is pity he should ever teach School, that will [Page 210]not speak to his Scholars, so as they may under­stand him.

But the worst supposition is, Thy Teacher may be untaught himself; his life may give the lye to his lips. As to this prejudice, 1. Remember, That an accusation must not be received against an El­der, except under two or three witnesses; thy chari­ty, O Christian, and the Dignity of his Calling, must both move thee to be slow to believe. As it is sinful to raise up an evil report ( Constantine the Emperor said, That if he saw a Bishop committing uncleanness, he would rather cover that foul fact with his Imperial robe, then suffer it to be divulged to the dishonor of the Gospel) so it is sinful to take up an evil report, whoever laid it down ready for thee. But second­ly, if thy Pastor, like a wooden Vessel, giveth that wine to thee which he never tasteth, nor sa­voureth himself, be not therefore wholly discou­raged: If it be true, that thy Minister is false to God and his own soul, that he onely wears Christs livery, that he might the more unsuspected do the Devils work: I confess it is matter of great la­mentation (the good Lord take care either for their conversion or ejection) for certainly they being listed under Christs colours, and false to their Cap­tain, do his adversary the Devil double service. The sins of Teachers are, the Teachers of sins; they who forget their Sermons, will remember their sins, to patronize their own: But if the providence of God should binde thee to such a Pastor, which is no small unhappiness; consider, that God fed Elijah by a Raven, and surely he can feed thee by [Page 211]an unclean creature. He increaseth sometimes his Enemies gifts that they might be instrumental to increase his peoples graces. It is unquestionable in my judgement (though some I know doubt it) that a sinner may convert a soul; and my reason is this, because the operation of the word doth not depend upon the piety of the Preacher, but upon the free grace and power of the Lord. Yet I must also confess that I beleive that God doth not so often vouchsafe to his enemies as to his friends, that honour and happiness. But as bad as he is, God may use him to do thee good. As the best Ministers Sermons are not to be received for their good lives sake, so the worst Ministers Preach­ing is not to be rejected because of their evil practi­ces. A blind man may hold a Candle to give light to others, whilst he himself remains in the dark; the Sun of righteousness may convey the light of holi­ness into the house of thine heart, through this slut­tish Window. Thou mayst derive water from the Fountain of life, through a leaden pipe; A deaf bell may be useful to call a Christian to Church, and he that never heard so as to live, may call a soul to Christ. Wholesom Sugar may be in a poisoned Cane.

The Egyptian Jewels were helpful to the Taber­nacle; David made the spoiles of the Gentiles, service able to the Temple; and surely the son of David can make the parts and guifts of an Egyp­tian, an Enemy to God serviceable to thy soul. The Pharisees in the days of Christ, were many of them vicious persons, yet they fitting in Moses [Page 212]Chair, Christ doth not deny them audience, but commandeth his Disciples to distinguish between their words and their works; he doth not forbid them to hear their Doctrine, but enjoyn them to forbear their doings, Mat. 23.2, 3.

2. The second thing requisite to preparation is this;

Before thou goest to hear, labour to affect thine heart with the necessity, excellency and efficacy of the word. There was half an hours silence in Heaven before the seventh Trumpet sounded; thy duty is to weigh the nature and end of the word, be­fore thou goest to hear that Trumpet sounded by one of the Angels of the Churches. Consider its necessity; Mary minded the one thing necessary (indeed she gave the word her heart, but the way to it was this, she gave it her ear) She sat at Christs feet and heard his word. The custom even in those days, was for the Teacher to Preach either out of a Desk or Pulpit, or some place above the people; hence their hearers sitting below them, are said to sit at their feet. Urge thy soul with this, The word which I am going to hear, in regard of the ordination of God, is absolutely necessary to my spi­ritual and eternal good. I am dead, and it is the word that must enliven me; I am blind, & it is the word that must enlighten me. It is absolutely necessary that I know my sins and misery; now the word must do this, and is therefore called a glass, Jam. 1. It is absolutely ne­cessary that I know my Saviour, and the way of my recovery; now the word must do this, and is there­fore called faith and life, Joh. 6. Rom. 3. It is ne­cessary [Page 213]to open mine eyes to see Christ, to open my heart to receive Christ, and that Heaven hereafter may be open to my poor soul. My soul is sinful, and its the word that must sanctifie it; My soul is sick, it is the word that must heal it; My soul is hungry, and its the word must feed it, or I shall starve; My soul is thirsty, and its the word that must satisfie it, or I shall die for thirst; whatsoever conditions of misery I am in, it is the word that must give sutable consola­tions to support me; whatsoever relations of life I stand in, it is the word that must give sutable exhor­tations to direct me; whatsoever service I am called to, whether of doing or suffering, it is the word which must releive me with sutable supply. O, of what concernment is this word to my well being, in this and the other World! I must be sanctified, or I can never be saved; I must turn to God, or burn in hell; and the word must do this for me, or it will never be done; good Lord how should I hear! Men are care­less about things which are indifferent, but they are careful about things that are absolutely necessary; Necessity makes men strive oftentimes beyond their strength. None work so hard as they that have necessity for their Master.

Consider its excellency. It is the Word of God; though thou dalliest when men are speaking, yet surely it becomes thee to be serious when the great God is speaking. It is of divine inspiration; All Scripture is given by inspiration of God. The Ephe­sians cryed up their Idol Diana, because it was the Image which fell down from Jupiter, Great is Diana of the Ephesians; O how shouldst [...]ou prize [Page 214]and prepare for the Word, when it came down from the great God: Men were but the Organs through which the Almighty God spoke; Non vox hominum sonat; It is the voyce of God, and not of man. It is of Divine operation; I am not ashamed of the Gospel of Christ, which is the power of God to salva­tion, Rom. 1.16. What wonders hath the great God wrought by his Word? He hath given eyes to the blinde, feet to the lame, ears to the deaf, life to the dead, by his Word. What legions of Devils and lusts hath he unkennel'd and cast out with his Word? Hannibals Sword. Some write of the Weezel, that it doth aure concipere & ore parere, conceive in the ear. &c. He hath caused many a soul to hear and live by his Word; he hath awakened many a soul that was asleep in sin, by the voice of the Scriptures, and caused them to arise and work out their own salvations: Thousands of poor creatures, who were sinking into the bottomless Hell, have by Gods hand, stretched out in his Word, been delivered from going down to the pit, and lifted up to Heaven.

It is a Word of Divine Institution, and of Di­vine Benediction, Revel. 1.3. It is the Word in which the Father speaketh, John 6.45. Every one that hath heard and learned of the Father, cometh to me. It is the Word of Christ, Heb. 12.25. Col. 3.16. In it the Spirit speaketh to the Churches, Rev. 2.11. The pearl hid in it (the Scriptures are they that testifie of Christ, John 5.39.) the price paid for it (both Testaments are sprinkled with the blo [...] of Jesus, Heb. 9.27.) do fully speak the excellency of it.

Now Reader, think with thy self thus, I am go­ing to hear that Word which hath God for its Author, Jesus Christ for its matter, and Eternal Life for its end: Shall I like a beastly Swine, trample these inva­luable Jewels under my feet? shall that which is in­finitely more precious then fine gold, be esteemed by me as dirt? It is the picture of Gods own excellen­cies; how chary should I be of the picture, for the Persons sake? Ah, how tender should I be of that glass, which hath wine in it more worth then Heaven and Earth? Would it not be a thousand pities that I should suffer the Flies of my wandring thoughts, to corrupt and spoil this Box of Precious Oynt­ments.

Consider the efficacy of it: The revealed Word is like the essential Word; for the fall, as well as for the rise of many in Israel. As there is nothing so evil, but a serious holy person may get good out of it, like some Creatures we read of, he may di­gest and fetch nourishment out of Serpents; so there is nothing so good, but a careless, grace­less heart may pervert to his hurt; like the Spi­der, he may suck poyson out of the sweetest Rose. The Word will work one way or other; if it work not for thy salvation, it will work for thy damnation; if it be not a savour of life to life, it will be a savour of death to death: As the rain cometh down and watereth the earth, and returneth not thither again; so shall my word be that goeth forth out of my mouth, it shall not return unto me void, Isa. 55.10, 11. The Word is compared to fire: Fire doth either purifie the mettal, or consume it; [Page 216]the Word will either convert thee, or confound thee. The Sea sinks some Vessels, and lands others safely; the Scripture will either further thee to­wards Heaven, or towards Hell: The ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein, Hosea 14. ult.

Mark Reader, what an Engine is here to screw thee up to the greatest attention to the Word which is possible? It is like strong physick to a person ex­ceeding sick, which either mends them, or ends them. Think thus with thy self, I am going to hear that Word which will not be in vain, but will either kill me, or cure me; this Sword of the Spirit is sharp and keen; if it doth not defend me, it will destroy me: O it is bad jesting with such edged tools! How sad will it be for me to finde death about the lips of Christ, to fall into Hell with a stumble at the Gospel of the Kingdom of Heaven? How exceeding­ly am I concerned to set my heart to all the words which I shall hear this day? for it is not a vain thing, but it is for my life, Deut. 32.46, 47.

Urge thy soul in earnest with these particulars. As Elisha stretching himself upon the young dead child, at last got life and quickning into it; so thou forcing and stretching, as it were, these things up­on thy heart, mayst quicken it, how dull and dead soever it is.

Thirdly, if thou wouldst prepare thy self for the Word, entreat God to bless it to thee: The ope­rations of the Spirit must accompany the admini­stration of the Word, or it will be ineffectual: It [Page 217]is the Spirit that quickneth, John 6.63. The fire burneth naturally, and the water cooleth natural­ly; but if the fire of the Word ever burn up thy corruptions, or the water of the Word refresh thee with real consolations, it must not be by its own nature, but by a Divine power. If thine eye be opened by that eye-salve of Scripture, to see Christ in his native beauty, or thy self in thy natural deformity, God must anoint thine eyes therewith; therefore David beggeth this favour at Gods hand, Open mine eyes, that I may see won­derful things out of thy Law, Psal. 119.18. As good sight as David had, he could not read in Gods Law, without Gods light. If the door of thine heart be opened by this key, to give admission to the King of Glory, Gods hand must turn the key. The Lord opened the heart of Lydia, that she at­tended to the words of Paul, Acts 16. Paul might have preached his heart out, before Lydia's heart would have opened to let the Word in, if God had not undertaken the work.

If the Sword of the Word pierce thy soul, hack and hew, and slay thy most beloved sins (those ene­mies within thee, which would not have Christ to reign over thee) the arm of the Lord must weild it: The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth it self against the knowledge of God, 2 Cor. 10.4. Surely that voice of Thunder must come from Heaven, which can pluck up the strong trees of thy natural unbelief and senslessness, [Page 218]and pull down the high Towers of pride and self. If the Word, which is called a Seal ( Rom. 6.17.) ever imprint thy Saviours Image on thee to thy Re­generation, God must adde weight to the Seal, or it will make no stamp: He hath of his own will be­gotten you by the Word of Truth, James 1.21. He that made the Watch, can make it strike right; and he that made the Word, can make it strike home, even to the dividing asunder of soul and spirit, and of the joynts and marrow, Hebr. 4.12. If the Word which is called life ( John 6.63.) quicken thee to thine eternal Salvation, God must breathe on thy dry bones, and bid thee live: I am not ashamed of the Gospel of Christ, which is the power of God to sal­vation, Rom. 1.16.

It was the Angels troubling the waters, which made the Pool of Bethesda medicinal to the diseased people: And it is not the water of the Word which can heal thy soul-sicknesses, unless the Angel of the Covenant work in it, and with it.

Elijahs mantle could not divide the waters of Jordan, but the Lord God of Elijah did it: The Preacher may shew thee thy Lesson, but God one­ly can help thee to learn it.

Reader, before thou hearest, Remember it is Gods prerogative to open thine ear: Mine ear hast thou boared, Psal. 40.6. There is a thick film in thine ears naturally, which hindreth thine hearing; thine ears are stopt, that Sermons can have no passage: Now God alone can with his Seringer dissolve the wax congealed there, and break through the skin, whereby thou mayest come to hear, and live. [Page 219]Remember, that the seeing eye, and the hearing ear, the Lord hath made them both, Prov. 20.12. Therefore intreat him to open thine eyes, that thou mayst see his comely face, in the Glass of the word, and to open thine ears that thou mayst hear his lovely voice in the word, and to open thine heart that thou mayst receive grace from him through the word. Say as David, Shew me thy way O Lord, teach me thy paths. Make me to under­stand the way of thy precepts, so shall I talk of thy wondrous works, Psa. 25.4. Psa. 119.27. And be not discouraged either at the misteriousness of the word, or at thine own dulness; for he that made the lock, can help thee to a key that will fit all its wards.

But be sure thou forget not to commend thy Mi­nister to God. As thy duty is to beg a door of en­trance for thy self, so a door of utterance for thy Pastor. Withall praying for us, that God would open to us a door of utterance, to speak the mystery of Christ, Col. 4.3. Ephes. 6.19. Thy profit by him will be not a little furthered by thy prayer for him. He that loves his child, will often remember the Nurse that feeds it. He that loves his precious soul, will often mind the Preacher that prepareth and bringeth its spiritual portion. I have known some to praise their Cooks highly, when they would prevail with them to dress a Dish curiously for their palates. I am sure thy way is to pray for thy Pastor fervently, if thou wouldst have him provide such food as may be for thy souls pleasure and profit. Starve the Mother, and you starve the child in her womb. If the Heavens do not favour the Hils with [Page 220]shours, they cannot fatten the Valleys with their chalky streams. If the Pipes be broke which con­vey water to our houses from the River, we can expect no supply.

4. Let thine end in going to hear, be to please God and profit thy soul. Propound a good endin hear­ing, if thou wouldst have a good end of hearing; Some go to Church for nothing, like the Athenians, the greatest part knew not wherefore they were met together, Act. 17. They have as much as they come for; They come for nothing, and they often go away with nothing. Others go to carp and catch at the Preacher; as the Herodians went to Christ to entangle him in his talk, Mat. 22.15. These go not to hear Gods word, but to do the Devils work, and he will pay them their wages. These flie to the carcass, not to defend it, but to devour it. A third sort go to hear wit and parts, neat expressions, and an affecting graceful pro­nounciation, like the Jews to hear Ezekiel, Lo thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an in­strument, Ezek. 33.32. These go to hear man, not to hear God. They hear out of curiositie, not out of conscience; they desire to have their ears tickled, not their hearts touched. They hear and do not, vers. 33. Such go to Church, just as they who go to a noise of Musitions, onely for the plea­sant sound, for nothing but to hear.

Reader, take heed of these and other finful ends, least God answer thee according to the Idols of thine heart. Children go to Fayrs for babies, [Page 221]and rattles, but men go for some serviceable com­modities, for the supply of their own, and their Relations necessities. Though foolish men go to Church to quarrel with the Person teaching, or to admire at some fine cadencies or allusions in the Do­ctrine taught; do thou go to the word for the releif of thy spiritual wants; As a new born babe defire the sincere milk of the word, that thou mayst grow there­by, 1 Pet. 2.2. Here is a good end of a good acti­on, not to gaze upon the people or Pastor, but to grow by his Preaching. Some men go to Gardens to gather Gilly-flowers or Roses, meerly to smell to them, or look on them and in a short time throw them away, when a good house-wife goeth to her garden for a better end; she gathereth them to make a precious conserve or syrrup of them, which she keeps constantly by her to comfort her in a time of sickness. Though too many go to a Sermon, meerly to look on the gaudiness of its dress, or to sente the wit and fancy of the preacher, which sight and sente are quickly gone; do thou gather those flowers which grow in Eden, the gar­den of the Lord, that thou mayst by faith make such a cordial of them as may be ever ready at hand to re­vive thy spirit in each fainting fit, whether of death, or any civil or spiritual danger, whilst thou livest.

Lastly, If thou would prepare thy self to hear or read the word rightly, leave thy Worldly thoughts behind thee. It is written of Bernard, that when he came to the Church-door he would say; Stay there all my earthly thoughts Say to the cares of this life (when thou art about reading or hearing) as [Page 222] Abraham to his Servant; Abide you here and I will go yonder and Worship, Gen. 22.5. If thou shouldst suffer those weeds, they would hinder the spring­ing up of the good seed, the word. They are like Theeves never dogging thee at this duty but to do thee a mischief, either to steal thy comforts, or to wound thy conscience.

Christ sharply reproveth the Jews for turning his Fathers house, which should be called an house of prayer, into a Den of Theeves; but how did they do this? By buying and selling, and changing Mo­ny in the Temple If thou Reader shouldst in thine heart be buying in thy provision, or selling out thy commodities, or hankering after thine hoards and heaps of Corn, or Wares, or Money, when thou art in Gods House, thou turnest the House of prayer into a Den of Theeves; therefore thy best way is to keep them out, and if they come in af­terwards (as Christ did) to whip them out.

When men hear with their Harvest ears (medi­tating and musing on their flocks, or shops, or fields) no wonder if the word be ineffectual to them. If the wits of men be a wool-gathering, the Word of God will be like water spilt on the ground, which cannot be gathered up again. Some Garden Seeds are mingled with Ashes when they are sown, and thereby they spring up the better; but this Seed must not be mixt with Dust and Ashes; if it be, it will not spring up at all.

It is reported of one of Englands Lord Treasu­rers (some say Cecil, others say Burleigh) that though by reason of his Office he was crouded with [Page 223]business all day, yet when he was going to rest at Night, he would throw off his Gown and say, Lie there Lord Treasurer; What he did going to Bed, we must do when we go to this heavenly Banquet; though the concernments of our fami­lies and callings throng us at other times, yet when we go to hear or read the uncomparable word, we must lay them by, with Lye here all my thoughts of this lower beggerly World. Thus I have dispatched the first particular, Preparation for the Word.

CHAP. XVI. Of the Christians duty in hearing.

SEcondly, I come now to the second, which is thy carriage at the word; in reference to which I shall commend to thee these three things.

1. When thou art hearing or reading, set thy self seriously as in the presence of God. God setteth before thee in his word, and offereth to thee life or death, blessing or cursing, his infinite favour or fury, Heaven or Hell; and friend, are these things to be jested with? Imitate Cornelius in his carriage, when he was to hear Peter; We are all here present before God, to hear all things that are commanded thee of God Act. 10.33. The piety of this Centurion appeareth in the ground and motive of his hearing; he came not to hear men, but God; to hear all things which are com­manded thee of God, 2. In the gracious manner of his hearing; he doth not say, we are all here present be­fore thee, but we are all here present before God.

When the heart is awed with the apprehension of a Divine presence, the iron gates of the ears will fly open of their own accord, and give the Word a free passage. The Creature dares not but hearken diligently to the speech of that God, on whose breath depends his life and death, when he seeth him immediately before his eyes: I can speak it by experience, saith Erasmus, that there is little good to be got by the Scriptures, if a man read or hear it cursorily and carelesly; but if a man do it out of conscience, and as in Gods presence, he shall finde such an efficacy in it, as is not to be found in any other Book. This setting thy self seriously, as in Gods presence, is like the Masters eye to his ser­vant, which will make him ply his work whether he would or not; or rather like the fire to the Smiths bar of iron, which doth so mollifie it, that he striking whilst it is hot, may beat it into what form and mould he pleaseth.

This temper of soul in the Thessalonicans was so great a favour, that Paul thought he could never praise the Author of it sufficiently: For this cause thank we God without ceasing, that when ye heard the word of God, ye heard it not as the word of man, but as it is indeed the word of God, 1 Thess. 2.13. The Apostle knew his children could not but thrive, when they received their meat in such a manner as the Word of God. It is the speech of Seniclaeus concerning Diarius the Martyr, Methought when I heard him speak, I heard the Holy Ghost himself preaching to me.

Truly the want of this, is one main cause why [Page 225]the Word of God doth so little good. The De­vil is very diligent at duties: he is every Lords Day the first at Church: The Children of God never gather together, but Satan is amongst them. His great design is, to render this Engine of the Word fruit­less, whereby the Strong-holds of his Kingdom have been battered and broken down. There­fore as a Jaylor will sometimes let his prisoners have their hands and feet at liberty, so long as the doors of the Prison are barred and bolted, that they cannot run away; So he will let thee have thy hand at liberty for some acts of charity, and thy feet at liberty to walk in some path of civili­ty, so long as he can but have the doors of thine ear and heart lockt fast, that thou canst not get from him: He knoweth Christ waiteth at the outward door of the ear, that he might thereby come to the inward door of thy heart, and de­liver thee a poor Captive out of his hands: For this cause, if it be possible, he will keep the street door shut, he will hinder thee from hearing as in Gods presence, he will finde thee other work to do then to hear; it may be he will get thee to play and toy, as he doth many great ones; or if not, to be talking to thy pew-fellows, or to be reading (possibly somewhat finful, at least somewhat un­seasonable) or to have thy heart in thine own house, whilest thy body is in Gods house; or as a childe, though thou art at thy book, he will make thee look off, if but a Butter-fly come by; he will set thee about some business or other, unless thou art serious as in Gods sight, that thou shalt never have so [Page 226]much leisure as to hear, even when thou art in the Church.

It is reported of Henry the third, King of France, that in a solemn Procession at Paris, hecould not be without his Jester; who walking between the King and the Cardinal, made mirth to them both; in the mean time there was brave devotion. Alas, they that hear in jest, will finde Hell to be hot in earnest: Were not men Indians and Infidels in English habits; did they but believe the invaluable worth of their souls, the consequence and weight of their unchangeable estates; what a searching, trying time the hour of death will be; and what dreadful, terrible things will be seen at the day of Judgement; Good Lord, how would they hear! The Minister need not call to them to attend to the Word of God, they would of themselves give it their ears, and mindes, and hearts, and think all too little for it.

2. Apply the Word to thine own soul: The Word is a salve of soveraign vertue. Some talk of the Weapon-salve, that it heals at a distance; but the Word will not; it must be applied to the sore, or it will never cure. The Word is seed, preaching is the sowing of this soed; application of it to thy heart, is the harrowing of this seed into the earth: If the seed be thrown on the ground, and not harrowed in, we can expect no harvest.

A good hearer is said to eat the Word: Thy words were found by me, and I did eat them, Jer. 15.16. Eat of my bread, and drink of the wine which I have mingled, Prov. 9.5. It is not the [Page 227]bread in the cupboard of the Bible, or on the ta­ble of a Sermon, which will nourish thy soul, un­less it be by application of it to thy self, eaten and taken down into thy stomack: The glass of wine in thine hand, will not make thy heart glad; the precious promises in thine ears will not rejoyce thee, they must by application be drunk down, then they will refresh and comfort thy Consci­ence.

Faith is both the mouth to receive in, and the stomack to digest this spiritual food. It is worthy thy observation, how frequently the Holy Ghost attributeth the famous effects, and heroick acts of the Word, to this Commander in chief, under whose couragious and wise conduct it warreth. The Word fighteth boldly, and worketh miracu­lously under Faiths banner: The Gospel of Christ is the power of God to salvation to them that believe, Rom. 1.16. It pleased God by the foolishness of preaching to save them that believe, 1 Cor. 1.21. so also 2 Tim. 3.15. Application is the life both of preaching and hearing.

If the Threatnings and Curses of the Law are preached, faith is to them as the powder to the bullet, causing them to make grievous havock, and to do great execution upon the lusts of a man. Faith turneth those stones, as I may speak, into bread, and helpeth the Christian (like Sampson) to fetch meat out of the eater.

If the Precepts and Commands of the Law are preached, Faith is the eye to see the Equi­ty in them, and the Excellency of them, and [Page 228]Faith is the hand to put them into practice.

If the Promises and Comforts of the Gospel are preached, Faith is to them as Induction to a Mini­ster, it gives him actual possession of them, it makes them his own. Faith in the Threatnings, causeth Humiliation; Faith in the Precepts causeth Subjection; and Faith in the Promises worketh Consolation.

If at any time thou goest from hearing dead and undone, thou mayest say to Faith, as Martha to Christ, If thou hadst been here, my soul had not dyed. The unbeliever, like a man in a swoon, shuts his mouth against those life-recal­ling Cordials which are before him in the Gospel. Other sins wound the soul, but Unbelief, like Joab, strikes under the fifth rib, and kills out­right.

Unbelief spoileth all. An Unbeliever is dead, he cannot hear Christ in his Word; he is blind, he cannot see God in the Gospel; like Hagar, though a Fountain be before him, he beholdeth it not. Unbelief makes the Word like rain up­on Rocks, wholly useless and fruitless. What is said of the Essential Word, is true of the Re­vealed Word, It can do no mighty works, because of their unbelief. Unbelief is a Bulwark where­by sin secureth it self, against all the darts and shot which the Word dischargeth at it. What was the reason that the Word was not helpful to the Jews, Heb. 4.2. The word preached did not profit them, not being mixed with faith in them that heard it. Unbelief was the crack [Page 229]in the Glass, through which this inestimable Water of Life did leak out, and so was lost.

Nay, What made the Word hurtful to them? This leaven of Unbelief sowred all, 1 Pet. 2.8. That Rock on which Faith builds an house which reacheth up to Heaven, Unbelief stumbleth at, and tumbleth the soul into Hell.

3. Let the Word come with Authority and Power to thy Conscience: This is one of the chiefest ingredients that goeth to the composition of a Preacher, that he speak as Paul did, in demonstra­tion of the Spirit, and of power, 1 Cor. 2.4. By this force wherewith he spake, and execution which he did, that incomparable pattern of Preach­ers, the Captain of our Salvation, was distinguished from the Pharisees, who in discharge of this holy Ordinance, onely made false fire: He taught as one having Authority, and not as the Scribes: And the people were astonished at his Doctrine, Matth. 7.2, ult. ver. He is the best Souldier, who in this Warfare makes bloodiest work amongst our spiritual Enemies. This is preaching to purpose.

This is also the best disposition requisite in a Religious hearer; For our Gospel came not to you in word onely, but in power, 2 Thess. 1.15. When the Word of God cometh like a mighty rush­ing winde, rooting up the tall Trees of thy sins, bringing down high thoughts, overturning all before it; when as fire, it burneth within thee, consuming thy lusts, and turning thee into its own likness, making thee holy, spiritual and hea­venly: O this is excellent hearing, this is hearing to purpose.

The word is Preached to many, and not to their profit. They hear the Minister as Chickens hear the Hen; the Hen cals to the Chickens to come to her, they lye scraping in the dust, still many times and will not hear her, till the Kite come and devoureth them. So God endeavoureth in his word by his Ministers to cluck sinners to himself. Wisdom cryeth, understanding putteth forth her voice. But they lie scratching, and digging in the earth, and will not hear him, till at last the Devil comes and destroyeth them; but when the word cometh with power, the soul heareth it as Peter heard the Cock; He goeth out and weepeth bitterly, when he hears of the boundless mercy which he hath deserted, and the matchless misery which he hath deserved; and the infinite love which he hath abused, and the righteous law which he hath transgressed, he is cut to the heart, he goeth out and weeps bitterly.

The word is compared to rain Deut. 32.2. now the rain fals upon flints and doth no good; makes no impression. Ministers drop it on many to as little purpose as Bede did when he Preached to an heap of stones. They spend their strength in vain, and labour in vain; nay like many high-ways and low grounds, they are the worse for these showres. But this rain fals on others to much advantage; My Doctrine shall drop as the rain, and my speech shall distill as the dew, as the small rain upon the tender grass, and as the showers on the hearbs. Deut. 32.2. The fine soft showrs of the word, soaks into their affections, softeneth their hearts, and makes them fruitful in holiness.

The Naturalists observe of the Salamander, that though she live in the fire constantly, yet she is never the hotter. How woful is the condition of thousands who live all their days under the Word of God, in which is kindled the heavenly fire of Gods infinite love in Christ to poor sinners, and the hell­fire of the hideous horrid nature of sin, yet they are never the hotter! neither warmed with the former, nor scorched with the latter; nay though these fires are sometimes by the workmen who di­vide the word aright, heated (as I may say) seven times hotter then ordinary (by discovering the freeness (without, yea against desert) fullness (a known; unknown love) and fastness (whom he loveth he loveth to the end) of this divine affecti­on, and by declaring the ugliness and loathsomness of corruption, in its contrariety to a righteous law, and a gratious Lord; and in its opposition to the souls happiness and perfection, that the very Ministers who take them up, to put them into this fire, are themselves with the extremity of its heat, turned into a live Coal, or all in a flame of love to the blessed God, and hatred against his and their enemy, sin; yet these hearers like the three Children are not touched with all this fire, their garments are not so much as singed, nor the least smell of the fire on them. O woful won­der!

What little comfort can poor Ministers take in their lives, when they converse with such dead carcasses, though they cut them with the laws curse, pierce them to the quick (one would [Page 232]think) with the terrible day of judgment, and the unquenchable fire, yet they ail nothing, feel nothing, and complain not at all.

Reader, when thou art hearing, let thy care be, that thy soul may be changed into the simili­tude of the Scripture, that the word may come with power. When the threatnings are shot off, do thou fall down before them with fear: My flesh trembleth for fear of thee, and I am afraid of thy righteous judgements; When God thundred, Josi­ahs heart trembled. When thou viewest the pre­cepts and patterns in the word, labour to resemble them; It is said of the Earl Elzearus, one much given to passion, that he was cured by reading and hearing of Christs patience.

When the glad tidings of peace are Preached, let thine heart leap with hope. O let the nearer approach of the sun call forth, and ripen thy fruits of righteousness. When the law comes like a cor­rosive eating out thy festered flesh and corruption; when the Gospel is like a lenitive both refreshing and refining thee, then they come with power; when the threatnings like wine search the wound, and the promises like Oyl heal it, then itcometh with authority and majesty. If search be made by a reproof for thy beloved sin, do not like Rachel hide it, neither do thou fret when thy sore is touch­ed, but hold thine arme forth to that knife which should prick thy vein, and let out thy bad blood. Be not angry when a Prophet smites thee in the Name of the Lord; Beleive it, he that hates thy sins most, loveth thee best. If thou favour thy [Page 233]lusts so much as to keep them safe from the Sword of the spirit, it will prove like Jorams respect to Jehu, thine own destruction. Their hearts surely were very rugged, which cryed out Prophesie unto us smooth things: Those feet are very sore or gouty which cannot go but in downy, mossie walks, where the ground yeilds to them. Let a reproof be wel­com for his sake that sendeth it. Thy father know­eth that a bitter potion sometimes, though not pleasant, yet is profitable to thee.

As the working of physick kindly and well, com­mendeth both the Physitian, and body of the Pati­ent; so the powerful operation of the Scriptures, whether of the purging potions of judgements denounced, or cordial julips of mercies discovered, do highly applaud both the skill of thy Saviour, and state of thy soul. It is written of Philetus a Disci­ple of Hermogenes the Conjurer, that going to dispute with St. James the Elder, the Apostle Preached Christ to him so powerfully, that he re­turned to his Master, and told him, Magus abieram, Christianus redeo; I went forth a Conjurer, but am come back a Christian; O how happy will it be for thee, if whatever thine end were in going to Church; yet when thou returnest, thou canst up­on good ground say; I went forth proud, but am come home humble; I went to Church a bondslave of Satan, but am returned a free man of Christ; I went out earthly, carnal, a malicious and obstinate sinner; But for ever blessed be the most high God, I am come back, an heavenly, spiritual, and gracious Saint.

CHAP. XVII. Of the Christians duty after Hearing.

THirdly, I proceed now to the third thing, which is, Thy behaviour after Hearing or Reading; and I must tell thee, that it concerneth thee now to be very watchful; for many Birds wait to peck up the corn, as soon as the Husbandman hath sowed it. Our Saviour telleth us, He that received seed among thorns, is he that heareth the word, and the care of this World, and the deceitfulness of riches choak the Word, and he becometh unfruitful, Mat. 13.32. As High-way men watch the honest Coun­treyman, as he cometh from the Fair, where he hath sold his Cattel, and filled his purse, and then set upon him, and rob him: So do the cares of the world dog the honest Christian, as he cometh from the Word, where he got some Spiritual treasure, and then fall upon him to plunder him.

Besides, Satan is so subtle, that he will be sure to haunt the soul after reading or Hearing the Word: When any one heareth the Word, then cometh the wicked one, and catcheth away that which was sown in his heart, Mat. 13.19. The season (then) is worthy our observation: When the Christian hath made a good meal, then the Devil tryeth all his wiles and tricks to make him vomit it up again. Ser­vants when they carry full cups of wine in the midst of unlucky boys, must be wary and watch­ful, or they will spill it. Some people take phy­sick, and though it doth them some good at pre­sent, [Page 235]yet all is quickly marr'd by their neglect of those rules which should be observed afterwards: The Word (possibly) when thou heardst it, made some work among thy affections; the beauty of Christs person was displayed before thine eyes, and thy heart began to fall in love with thy Saviour; the extremity of his passion was described to thee, and thine heart began to loath the cause thereof, thy sins: Well now then, thy conscience is a little warmed and awakened, and the pores of thy soul opened; shouldst thou go into the cold presently, all would come to nothing. If water be taken from the fire, when it is a little warm, it cooleth quickly; he that would have it boil, must rather encrease the fire.

There are two things which God requireth of thee after hearing and reading the Word, namely, Prayer and Practice.

1. Prayer; Petition for a blessing upon the Word, and Thanksgiving for the blessing of the Word.

Petition for a blessing upon the Word: After the seed is sown, the influence of Heaven must cause it to spring up and ripen, or otherwise there will be no harvest. Paul may plant, and Apollo water, but God must give the encrease, 1 Cor. 3.6. The Mini­ster preacheth, thou hearest, but it is the Lord who teacheth to profit. Thou mayest, like Mary, have Christ before thee in a Sermon, and yet not know him, till he discover himself to thee. The Eunuch could read of Christ in the Prophet, but could not reach Christ till God came to his Cha­riot. There is a twofold light requisite to a bo­dily [Page 236]vision, light in the eye, and light in the air, the former cannot (as we experience in the night) do it without the latter. There is also a twofold light necessary to Spiritual sight; beside the light of understanding which is in a man, there must be Illumination from the Spirit of God, or there will be no beholding the Lord in the glass of the Word.

When the Disciples had heard Christs Doctrine, they were not able to understand or profit by his preaching; and therefore they cry to him, Lord open to us this parable. When thou hast read or heard the Word, go to God, and say, Teach me, O Lord, the way of thy Statutes; Give me understanding, and I shall keep thy Law, yea I shall observe it with my whole heart. Make me to go in the path of thy Com­mandments. Encline my heart unto thy Testimonies, and not unto covetousness, Psal. 119.33. to 37. In­treat God to write his Law on the fleshly tables of thine heart. Bernard observes, bodily bread in the Cupboard may be eaten of Mice, or moulder and waste; but when it is taken down into the body, it is free from such danger: If God enable thee to take thy soul-food down into thine heart, it is safe from all hazards.

Thanksgiving. Consider what a distinguishing mercy, what a precious treasure the Word of God is; how without it thou hadst for ever been both un­holy, and unhappy; how by it thou mayst eternally be both gracious and glorious; and without questi­on thou wilt finde cause to bless the giver for such a rare and profitable gift. The Apostle ranketh [Page 237]this favour amongst the blessings of the highest form: What advantage hath the Jew? or what profit is there of Circumcision? Much every way; chiefly that unto them were committed the Oracles of God. And the Psalmist mentioning this differencing-Mercy, concludeth it with, Praise ye the Lord, Psal. 147.2. ult.

The light of the Sun, Moon and Stars is of such concernment to men, that without them the beau­ty of the old Creation would be buried in dark­ness; and therefore the children of God have given the Most High the credit of those greater and lesser Candles, Psal. 136.7, 8, 9. nay, they have seen eternal love by those luminaries. The light of Gods Law and Word is of infinitely more worth; for by it the glory and beauty of the new Creation, and that curious piece of mans Redem­tion is seen and known: What honor then doth God deserve for this favour.

Ptolomy King of Egypt was at great cost and charge to have the Law of the Jews translated by the Septuagint into Greek. Euseb. Hist. lib 5. cap. 8. Thou hast the Old and New Testament both at a cheap and easie ra [...]e: Thou mayest read thy Fathers Will, in thy Mo­ther Tongue; thou hast in it a suitable Medi­cine for every Malady; seasonable succour in all thy Miseries; the costliest Cordials, and choicest comforts, without Money, and without Price; and surely all this deserveth thanks and praise.

Didst thou but know the misery of those places and persons who want the Word, surely thy [Page 238]heart could not but be affected with thy mercy in the enjoyment of the word. It is sometimes descri­bed by Famine; I will send a famine, not of bread and water, but of hearing the Word of the Lord, Amos 4. How dreadful are the concomitants and consequents of Famine! what shrivel'd cheeks, hollow eyes, pale visages, fainting hearts, and trembling limbs, have men in a famine! they seem rather like walking Ghosts, and moving carcasses, then living creartures. The tongue of the sucking child cleaveth to the roof of his mouth, for thirst; the young child asketh bread, and no man breaketh it unto them. Their visage is blacker then a coal, they are not known in the streets, their skin cleaveth to their bones, it is withered, it is become like a stick. The hands of the pitiful Women, have sodden their own children, they were their meat in the destruction of the daughter of my people, Lam. 4.4, 8, 10. These (friend) are the woful fruits of a bodily famine, but a soul famine is the sorer famine. How many starve for want of the bread of life! Thou sittest (it may be) at a full Table; but couldst thou conceive what millions famish for lack of this spiritual food, thou wouldst pray to God earnestly to pity such places, and praise him hearti­ly for providing so plentifully for thee. Their misery is sometimes set forth by darkness, and the shadow of death; Darkness is dreadful though but external. Twas one of the greatest plagues which befel the Egyptians. When Job would curse his day with a witness, what is his wish? Let darkness and the shadow of death stain it, let a cloud dwell [Page 239]upon it, let the blackness of the day terrifie it. Job 4.4. It was sad when Paul and his companions saw neither Sun nor Stars in many days; but O how sad is it when men see not the Sun of righteousness shi­ning in the Heavens of the Gospel all their days! Such may enjoy the light of Gods providence, but they enjoy not the light of his countenance. How can they work that want the light of the word to di­rect them? or how can they walk? surely they that walk in the dark stumble, (the dark corners of the earth are full of the habitations of cruelty) and fall even into Hell. Where no vision is, the people perish. O Reader, what infinite cause hast thou to bless the Lord, that thou art not in their condition! If thou hast any compassion for the poor, dark, dead souls be instant with the Lord; pray, O send out thy light and thy truth, that thy ways may be known upon earth, and thy saving health unto all Generations. If thou hast any affection to thy own soul, praise God for his Law; Blessed be the Lord who hath shown us light. Procopius reporteth that nigh to the Pole where the night endureth for many Months together, the Inhabitants in the end of their long night, get up to the top of the Moun­tains, striving who shall have the first sight of the Sun, and as soon as they see it, they embace and hug each other, crying out, Ecce, Sol apparet; Behold, Lo, the Sun, the Sun appeareth. This poor Island had a long night of darkness, when the people in it served dumb Idols and Devils; blessed for ever be the unsearchable goodness of God, the Sun of the Gospel hath appeared amongst us. [Page 240]Nay as its said of Rhodes, it may be said of Eng­land, The Sun always shines on it. What shall we render to the Lord for this benefit.

On the town house of Geneva is writen upon a Marble Table, in letters of gold, Post tenebrass Lux. After darkness light. In remembrance of, and thankfulness for their deliverance from the pride, power, tyranny, and abominations of the Pope, Anno. 1535. I doubt not but we in these parts of the World, have as much cause to set up a Monument of praise and thanks to the bles­sed God, for bestowing upon us the light of his glorious Gospel, and freeing us from the power of that man of pride, who exalteth himself above all that is called God.

Reader, Is it not a priviledge for thee, to sit by the fire of the word, when many poor souls are freezing in the cold! for thee to walk in the light of the word, when many sit in darkness, and the shadow of death! for thee to be clothed out of the rich Wardrobe of the word, when many have their nakedness appearing to their eternal shame! nay what an advantage hast thou, that when thousands and millions, have none to give them bread, but starve and famish, thou hast a Table fairly spread, and fully furnished with all sorts of food, both for necessity and delight! yea, and if sickness hinder thee from coming down to Dine or Sup with thy brethren; and sisters, upon that day of exceedings, the Lords day, thy God is so tender of thee, that he sendeth thee somewhat up to thy chamber (alloweth thee his Bible and blessing [Page 241]at home) for thy nourishment and comfort; O that men would praise the Lord for his goodness, and his wonderful works to the children of men.

2. Practice; when the Preacher hath done in the Pulpit, the Hearer must begin in his practice; He heareth a Sermon best who practiseth it most, what one saith of Psa. 119. I may say of the whole Scriptures, They are verba vivenda, non legenda, words to be loved, more then to be read or heard. A Christians life should be a legible comment on Gods Law. The strokes in Musick must answer to the notes and rules set down in the Lesson.

It is observable that the blood was to be sprinkled on Aarons right ear, right thumb, and great toe of his right foot, Exod. 29.20. the first did note his right hearing the Word, the second and third his working according to it, and walking in it. The doing, not the hearing or reading Christian, goeth away with the blessing; And he said, yea rather, blessed are they that hear the Word of God and keep it, Luke 11.28. The occasion of the ex­pression is confiderable; one of Christs hearers, having tasted, was so taken with the lusciousness of his Doctrine, that she could not before all the company forbear commending the tree for the fruits sake, Blessed is the womb that bare thee, and the paps which thou hast sucked; Yea rather (saith Christ) Blessed are they that hear the Word of God and keep it; In which words he doth not deny her assertion, but her inference, or the foundation of it. Mary though happy, yet was not so happy in bearing the essential, as in keeping the Written [Page 242]Word of God. She was rather blessed in having Christ formed in her, then in having him formed of her; It was her greater honour and happiness to be a member of Christ, then to be the Mother of Christ. The Porter is not so rich by carrying a bag of Gold, as the Merchant that oweth it. The Christian onely that keepeth the word of Christ, is truely related to Christ the Word, Matth. 12. ult.

It is reported of the Nobles of Polonia, that when the Gospel is read, they lay their hands upon their Swords, and begin to draw them; intimating thereby that they will defend it with the hazard of their lives: Saints must be ready to die for the Gospel, but a Christian may defend it as truely by an holy life, as by a bloody death. A scandalous conversation, is an offence to Religion, and openeth the mouths of its enemies; but as fire is a good defence to a man in a Wilderness, against the fury of ravenous beasts, so the heat of grace flaming, and the light of holiness shining in the lives of professors, defendeth the word against its opposers. A Sermon practiced, is a Sermon in print, and by it the hearer teacheth all the Week long.

The Romans were commended for obeying from the heart, [...] the form of Doctrine delivered to them. Rom. 6.17. In the Original it is whereunto they were delivered; A good hearer, as I said before, is one that eats the word; now as meat eaten becomes one with the body, and takes the same form with it, the body and meat are so much the same, that [Page 243]they are one, and you cannot know them asun­der: So the Word is well heard, when it becomes one with the Christian, when they are both of the same form; the hearer is delivered up into the likeness and form of the Scripture; the Word of God may be read in every leaf, in every line of the volume of his life.

Our blessed Saviour describing good hearers, tells us, they are such as bring forth fruit, some thirty, some sixty, some an hundred fold, Mat. 13.23. And elsewhere he compares the obedient hearer, to the man who built his house upon a Rock, which stood firm and immoveable in the midst of all winds, waves, and weather; and the man that heareth and doth not practice, to him who built upon the sands, which house quickly fell, when the winds blew, and the waves beat, Mat. 7. latter end. His meaning and intention (Reader) was to quicken thee and me to minde subjection to the Word, without which we must perish. Suppose thou art never so great an hearer, yet if not a doer, thou deceivest thine own soul: Alas, what will become of the frequent hearer, when the non, or negli­gent doer shall be thrown to hell!

I have read a story of two men, who walking together, found a young Tree laden with fruit, they both gathered, and satisfied themselves at present: One of them took all the remaining fruit; and carried it away with him; the other took the tree, and planted it in his own ground, where it prospered, and brought forth fruit every year; so that though the former had more at present, yet [Page 244]this had some when he had none: They who hear the Word, and have large memories, and nothing else, may carry away most of the Word at pre­sent; yet he that (possibly) can remember little, who carrieth away the tree, plants the Word in his heart, and obeys it in his life, shall have fruit when the other hath none: The practical memory, is the greatest mercy.

It is reported of a good man, that coming from a Lecture, and being demanded, Whether all were done, he should fetch a deep sigh, and say, All is said, but all is not done.

Reader, when thou hast heard the word, consi­der, though the Sermon be at an end, yet there must not be an end of the Sermon. Practice, which is the heart of hearing, is still behinde. Observe the properties of those persons to whom, and their posterity, God will be propitious: The mer­cy of the Lord is from everlasting, and his righ­teousness to childrens children: To such as keep his Covenants, and remember his Commandments to do them, Psal. 103.17, 18. They are described by their act; they lay the word up, they remember his Commandments; and by their end, to lay the word out in their lives, to do them. A good husband having received a bag of money, locketh it up safe, that none may rob him of it, and as occasi­on is, fetcheth it down, and layeth it out, some for food, some for cloathes, some for rent, some for servants wages, some for this, some for that, as his necessities require: So (Friend) do thou lay up the precious Treasure of the word safe in [Page 245]the Cabinet of thine heart, and bring it out as thy occasions call for it in thy life: Art thou in ad­versity, fetch out the Promises for thy comfort; broach that strong liquor, which was purposely tunned up for thee against a groaning hour: This is my comfort in mine affliction, for thy word hath quick­ned me, Psal. 119.15. Art thou in prosperity, bring forth the precepts for thy carriage: Look to that Card and Compass by which thou mayest sail eavenly and trim, notwithstanding those high winds, and swelling waters: Thy Word is a light to my feet, and a lamp to my paths, Psal. 119.4. Wouldst thou resist and conquer Satans Temptations? The word is a Shield, which (as they say of Vul­cans Armour) is full proof against all thrusts and darts: By the words of thy mouth, I have kept my self from the pathes of the destroyer, Psal. 17.4. Nay, fetch but this Sword of the Spirit out of Gods Armory, and the Devil will run like a Co­ward; he is more afraid of it, then Leviathan his name-sake is of the Sword-fish, which some write he dreadeth more then all the fish in the Ocean. Thy Saviour gave Satan such a wound with the Sword of the word, that he feeleth it to this day If thou wouldst overcome the worlds insinuations, d [...] but feed on the word, and thou wilt scorn th [...] scraps of the world. As the Greeks in their sailing to fetch the Golden Fleece, when the Syrens en­deavoured to inchant them with their Songs, found help against those assaults, by hearkning to Orpheus pipe: So when that Harlot the World striveth to bewitch thee with her pleasant voyce, and poy­sonous [Page 246]breath, thereby to hinder thy pursuit of the Golden Crown of Righteousness, do but hearken to those Spiritual Songs, that ravishing Musick, those high and noble delights which are in the Gospel, and thou wilt finde assured help. That thy corruptions within thee may be subdued, let still the Word of God be consulted: Thou mayest finde in it such a bit and curb, as will bridle thy youthful most headstrong lusts: By what means may a young man cleanse his way? by taking heed thereto according to thy Word, Psalm 119.11. If thine evil humors be never so many and filthy; yet the Word, like the Ca­tholicon Drug, is instead of all purges. That thy Relation duties may be performed, the holy Scri­ptures must be fetcht out, and minded. Whe­ther thou art an Husband, or Wife, or Parent, or Child, or Master, or Servant, to defray the charge of all those duties, thou mayest take enough out of the Word of God. It is a well drawn Picture, that looks on all that look on it, and it guides thee by its eye how to order and govern thy feet; on what ground soever thou standest, whether on the higher ground of a Superior, the plain even ground of an equal, or the lower ground of an Inferior. He that layeth up the word for these purposes, and bringeth it out in these practices, is the right profitable hearer; for he Remembreth the Commandments of God to do them.

Some hear and jear, they go to a Sermon as to a Stage-play, to laugh and be merry. Others hear [Page 247]and fret and fume, as those that live under the Torrid Zone, curse the very Sun. Others hear and forget what would do them most good, their me­mories are true to the flesh, but treacherous to the spirit; they are like Vessels made of Ivy, which (some say) if wine and water be poured into them, will leak out the wine, and keep in the water. Others hear and admire; but Reader if thou wouldst not have the word to witness against thee, when thou shalt be judged by it, for thine everlasting life or death, do thou hear and amend. Charles the great did set his Crown upon the Bible, intima­ting thereby that his Crown, his carriage as a King, should be according to the commands of the word. O do thou hide this word in thine heart, that thou mayst hold it forth to thy companions, by the hand of an holy conversation. Walk according to this Rule.

CHAP. XVIII. How a Christian may exercise himself to Godliness in receiving the Lords Supper; and 1. Of the Nature of that Ordinance, and preparation for it.

VVHen God had caused his everlasting De­cree to fall in labour, and had delivered it by giving the world a being; and upon infinite con­sultation had formed Man to be his Vice-Roy over all the works of his hands, he embarqued him (with all abilities needful for such a voyage) in the bot­tom of the Covenant of Works. Adam set forth fully furnished with skill, and richly fraught with all the Fortunes, Hopes and Happiness of Man­kinde, [Page 251]but he had scarce lanched out of sight, be­fore Satan, who knew very well the worth of the prize (envying man the Haven of bliss to which he was sailing, and envying God (who was the owner) the honor of such of a venture) raised a storm, where­by the Vessel, through the unfaithfulness of Adam the Pilot, ran upon a Rock, and miscarried. O what a joyful spectacle was that to Satan! What a doleful sight to Adam! to behold himself and all his posterity, sinking into the boundless, bottomless Ocean of destruction and misery, through his false­ness and treachery: When lo, on a sudden the Glorious God, out of the superabundant riches of his mercy (resolving that the Devil should never rob him of the honor of that manifold Wisdom, un­searchable Goodness, and Almighty Power which had been manifested in the work of Creation) did provide and cast out the Covenant of Grace, a plank sufficient for his poor shipwrackt Creature, to swim safe to shore on.

As all the Rivers meet in the Sea, and all the lines in the Centre; so do all the comforts of Mankind meet in this Covenant. The whole Scripture is sin­cere milk, but this Covenant is the Cream of it: All our mercies are contained in it, all our hopes are sustained by it, and our Heaven is at last attained through it.

The blessed God doth not onely enter into a Co­venant of mercy, but out of compassion to our infirmities, hath been pleased to confirm it by his hand and seal: By his hand, in his word; by his seals, by the privy-seal of his Spirit, and by the [Page 252] broad-seals of the Sacraments, that by these im­mutable things, in which it is impossible for God to lye, we might have strong consolation, who have fled for refuge, to lay hold upon the hope set before us, Heb. 6.18.

The Lords Supper is a sign and seal of the Righ­teousness of Faith, or the Covenant of Grace, Rom. 4.11.

When the blessed Saviour was taking a dole­ful farwel of an ungrateful world, as a lively re­semblance of his sufferings for his, and as an unde­niable evidence of his love to his, he instituted this Supper: 1. As a lively resemblance of his passion for his people. A crucified Christ is the sum of the Law, and the substance of the Gospel; the know­ledge of him is no less worth then Eternal life. Now as he was crucified by the Jews and Soul­diers actually, and by unbelieving Gentiles who live amongst us interpretatively; so he is crucified in the Gospel declaratively, and in the Sacra­ment representatively. This Cup, saith Christ, is the new Testament in my blood, 1 Corinth. 11.25. The Old Testament was sprinkled with the blood of Beasts, but the New Testament with the blood of Christ, Hebr. 9.15, 19. This precious blood, which was the costly price of mans Re­demption, which is the onely path to Eternal Salvation; which was promised to Adam, believed by the Patriarchs, shadowed in the Sacrifices, foretold by the Prophets, and witnessed in the Scriptures, is drunk, received, signified and sealed in the Supper.

Christ instituted this ordinance also to be a stan­ding evidence of his affection to his. The same night that he was betrayed he took bread. The dearest Jesus, kept his best wine till the last. He knew his Disciples would be full of sorrow for his departure; he therefore provided his strongest cordial against their saddest fainting fits. After the Passover he took bread and instituted the Sacrament. After Supper then comes the Banquet, the Sweet-meats. At the Lords Table Christ kisseth his Spouse with the sweetest kisses of his lips, and ravisheth her heart with his warmest love. In other Ordinances he Wooeth her; in this he Marrieth her. In other Ordinances she hath from him the salutes of a loving friend; but in this the embraces of an Hus­band; Other duties are pleasant and wholsom food, but this is the costly delightful feast. In this Christ bringeth his beloved into his Banqueting house, (a store-house of all sweet delights, of variety of delicacies) and his Banner over her is love, Cant. 2.4.

A certain man made a great Supper, Luk. 14.16. I may truely say so of the Sacrament. This is a great Supper, in regard of its Author: The great God is Master of the feast. He gave his own Son for the life of the World. 2. In regard of the matter of it, which is the flesh of Jesus Christ; Men set bread and wine on the Table; but Christ setteth his own body and blood there. In this ordinance we eat not onely (Panem Domini, sed panem Domi­num) The bread of the Lord, but the bread which is the Lord. The gods (say they) are come down in the [Page 254]likeness of man; behold here God the Son cometh down in the likeness of bread and wine; he himself is eat and drunk by faith. Is not this a rare banquet? 3. In regard of the great price of it. Banquets are costly; but O what did this feast cost? Beasts are slain before they can be food for our bodies; but, Lo, here the Lord of life was put to death, that he might be food for our starving souls. Cleopatra dissolved a pearl worth 50000. l. in Vinegar, and drunk it up at a draught; but as costly as her liquor was, it was much worse then puddle water, in comparison of the precious blood of Christ, which the beleiver drinketh at this great Supper. 4. In regard of its great effects; It sealeth pardon, peace, and salvation, to the Saint; it conveyeth the Image and love of God, nay God himself into the soul; Through the golden pipe of this Ordi­nance, is conveyed the golden Oyl of divine influ­ence. There is Manna indeed in this pot. Well may it be called a great Supper. The Elements are of small value, but the Sacrament is of infinite worth. A conveyance of land fairly written in Parchment with wax fastened to it, is of little price, but when it is signed, sealed, and delive­red to the use of a person, it may be worth much, it may convey thousands: A little bread and a spoonful or two of wine, are in themselves of very small value; but when received according to Christs institution, and accompanied with his benediction, they will be of unspeakable value, they will convey thousands and millions to the be­leiver.

The Lords Supper is indeed like an Elixar, which is small in quantity, but great in value, and effi­cacy, having in it the spirits and substance of ma­ny excellent things; In prayer all the graces are exercised, and so also at the Supper; but not onely all the graces, but most of the other Ordinances of God are invited to this feast. The Word, Prayer, Singing, do all meet at the Table, and contribute their help, to carry the Christian up to Heaven. I premise these things Reader, purpose­ly to make thee more wary. The corrupting of the best, is worst of all. Poison in Wine is much worse then in Water; Kings expect that their Children should be respected, though their officers be refused. Surely saith God, They will reverence my Son, Mat. 21.37. The very work about which he comes, will make him welcome. Though they refuse my Servants, yet they will reverence my Son. The Casuists, say Sacramentum & articulus mortis aequiparantur; A man must be looked upon at the Sacramental board as if he were on a bying bed; Friend, thou shouldst be as serious when thou art going to the Lords Supper, as if thou wert going into the other World.

He that cometh carelesly, gets nothing from Christ; It is one thing to take the Supper of the Lord, and another thing to taste the Supper of the Lord. Not one of them which were bidden, shall taste of my Supper, Luk. 14.24. Many croud near a Kings person, on some days, when he sheweth himself in publique, who never injoy his gracious presence. Hundreds receive the Elements, but few receive the Sacra­ment.

If a Beast did but touch the Mount (when God solemnly appeared on it) it was to dye: What then will become of thee, if thou shouldst touch the Table of the Lord with a brutish heart? If any did eat of the Passoever in his uncleanness, he was to be cut off from Israel, Exod. 12. which some interpret of a violent death by the hand of the Magistrate; Others, of a cutting off from the pri­viledges of Gods people on earth, and their pos­session in Heaven: Surely it is as dangerous to eat the Supper in thy pollution, as the Passoever.

It is evil to dally with the Jealous God in any duty; but worst of all in this, where the great affection of the Father in giving his Son, and the grievous Passions of Christ (to satisfie Gods justice for sin) the most serious things which mans heart can conceive, are represented. Melancthon tel­leth a story of a Tragedy which was acted of the death of Christ (but it proved a Tragedy indeed at last; for) he that acted Christs part on the Cross, being wounded to death (by one that should have thrust his sword through a bladder of blood) fell down, and with his fall killed one acting a wo­mans part, and lamenting under the Cross: His brother who was first slain, slew the murtherer, for which himself was hanged by order of Ju­stice. Cyprian speaketh of an ancient woman, who had denied the Faith, and yet ventured to this Heavenly Feast; but it proved her bane; for as soon as she had received the Elements, she fell down dead. O 'tis sad jesting with the Sufferings and Ordinances of Christ! Friend, let others wo [Page 257]be thy warning: Take example by others, lest God make thee an example to others.

I shall lay down two motives to quicken thee to a serious preparation for this Ordinance:

1. Consider Christs diligent inspection: The Lord Jesus will take special notice what respect thou hast for his Body and Blood: And when the King came in to see his guests, he saw there a man which had not on a Wedding-garment, Mat. 22.11, 12, 13. Jesus Christ observeth all his wedding guests, whe­ther they come with the Wedding-garment or no. Though there was but one, yet he could not lie hid, and escape in the crowd; the King quickly spi­ed him.

The King of Saints taketh exact notice, in what manner thou comest to his Supper; whether thou examinest thy Regeneration, and provest thy self to be one of the family, before thou offerest to eat of their food; whether thou carriest the Gold of thy Graces to the Touchstone of the Scripture, and triest their truth, before thou tenderest them to him for currant coyn. He observeth with what sense of thy misery thou runnest for refuge to the spring of mercy: He knoweth whether when thou art going to this Heavenly Feast, thou hast the mouth of Faith; with what resolution against sin for time to come, thou goest for pardon of sins past: He seeth whether thou goest to this Gospel-Ordinance, in a Gospel-order; if not, both thy preparation for the Sacrament, and thy carriage at it, and af­ter it, are eye-services to Jesus Christ: How ho­ly therefore should thou be in them? Wouldst [Page 258]thou trample upon the picture of thy dear Friend, or of thy lawful Soveraign, before their faces? Wilt thou tread under foot the infinitely precious blood of the Son of God, as if it were the blood of a Malefactor, or of a Dog, and that while he himself standeth by, and looketh on? Canst thou (Friend) finde in thine heart to offer such an abo­minable affront to thy best Friend, and that before his face? Truly, if thou art not faithful in thy preparation for it, thou dost all this. Think with thy self, I am now to sit down at the Table of the Lord, amongst his own children: I know beforehand that the King will come in to see his Guests; even that King who is too just to be bribed, too great to be slighted, too wise to be deceived, and too good to be forfeited. O, my soul! what solemn provision wilt thou make for so sacred a presence? If in any time of thy life thou wouldst be extraordinarily serious, this is the season. O let thy preparation be such for this glorious Supper, that the Master of the Feast may see that thou art ten­der of his honor, watchful of his eye, and fearful of his anger.

2. Consider the dreadful condition of those that receive the Lords Supper unworthily: Their sin, They are guilty of the body and blood of the Lord; Their suffering, They eat and drink their own dam­nation; 1 Cor. 11.27, 29.

1. Their sin: They are guilty of the body and blood of the Lord: The unworthy receiver is a Christ mur­therer. He that tears the Letters, or defaceth the Picture, or clippeth the coyn of a Prince, offereth the indignity to his person. The Romans when [Page 259]they would dishonor a person, would disfigure the statue which was erected to his praise. The same wickedness of heart which carrieth a man out to prophane the Sacrament, would carry him out to kill the Saviour.

When one shoots at another to slay him, though he miss, he is a murderer; the error of the hand doth not wipe out the malice of the heart. Jo­sephs Brethren were guilty concerning their Bro­ther, though they did not lay violent hands upon him, Gen. 42.21. When Julian shot darts up to Heaven, his cruelty and rage were as bad, as if he had hit Christs body. Besides, men may be guil­ty of murther, by approving it after it is com­mitted, Mat. 23.35. What doth the unworthy re­ceiver less then justifie Judas and the Jews in all their treacherous and barbarous carriage towards Jesus Christ!

Consider therefore what thou dost, when thou goest unpreparedly to the Lords Table; Thou art guilty of the body and blood of the Lord. Simple murther is a crying sin: The voyce of thy Brothers blood cryeth to me from the earth, Gen. 4.10. It is one of those sins which will give God no rest, till he take vengeance on the actor and author of it, and is therefore called a crying sin. The light of Nature taught the Barbarians, that Vengeance would not suffer a murtherer to live, Acts 28.4. The Scripture acquainteth us, that no satisfaction shall be taken for the life of a murtherer; for blood defileth the land, Numb. 35.31, 36. But the mur­ther of a Superior is a far greater sin. Cicero tel­leth [Page 260]us, He that killeth his Father, committeth ma­ny sins in one; he killeth him that begot him, and brought him up; he sinneth against many obligations. To kill a King is High-Treason: Who can stretch his hand against the Lords Anointed, and be guiltless? 1 Sam. 26.9. But what is it to murther the Son of God? no tongue can tell, no pen can write the horrid, hainous nature of Christ-murther. He is thy everlasting Father. It made a dumb childe speak to see another stabbing his Father; and wilt thou imbrue thine own hands in thy Fathers blood? Jesus Christ is thy King, and wilt thou stretch forth thy hands against thy Head, thy Soveraign? Had Zimri peace, who slew his Master? Nay, Jesus Christ is thy Redeemer; and wilt thou put him to death, who is the Author of thy life? He gave thee thy being; and wouldst thou deprive him of his being? He is the onely Physician that can cure thee; and wilt thou kill him? Once more, Jesus Christ is God, and wilt thou lift up thy hand (I would say a thought) against the blessed God? God deserveth infinite­ly more love then thou canst possibly give; and shall thine heart be so full of hatred, as to let fly against the God of Heaven? Oh! say with David, (when Abishai perswaded him to slay Saul) The Lord forbid that I should stretch forth my hand a­gainst the Lords anointed. When Satan, or thy own heart, would perswade thee to be slight in the examination of thy self, and formal in thy hu­miliation for sin, that thou mightest be guilty of the body and blood of the Lord, let Conscience cry out, God forbid that I should stretch out my [Page 261]hand against Jesus Christ, the Lords Anointed; And truly Friend, if after such warning as God gives thee in this head, thou shouldst dare to receive un­worthily, thou wouldst finde it hereafter to thine unspeakable hurt: As Reuben told his Brethren, when they were in distress, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore behold his blood is required, Gen. 42.22. So, if thou now darest to approach the Lords Table, in thy sinful unregenerate estate, in thy filth and pollution, when thou comest to lie under some smart rod, or on thy dying bed, or at least in the other World, Conscience will fly in the face, Did I not speak unto thee, saying, Do not sin against the holy Childe Jesus, and thou wouldst not hear? therefore behold his blood is required at thy hands! O Friend, Friend, what wilt thou do in such an hour! If on him who slew Cain, venge­ance should be taken sevenfold; what vengeance shall be taken on him who slayeth Jesus Christ? How dreadful will thy perdition be, if the one­ly Saviour be thine Accuser, and that blood which alone can procure thy pardon, shall cry for thine eternal punishment!

O think of it seriously, Hast thou never had hard thoughts of the Jews for their cruelty to the Son of God? and wilt thou do worse thy self! The Jews crucified him but once, but thou by continuing an unworthy receiver, crucifiest him often: The Jews did it ignorantly; Had they known, they would not have crucified the Lord of glory, 1 Cor. 2.8. but thou knowest him to be the [Page 262]Son of God, the Saviour of the World: They crucified him in his estate of Humiliation, but thou in his estate of Exaltation: They had not not thee for a Warning, when they put him to death; but thou hast them for a Warning to thee: They crucified him when he was to rise again the third day; but thou so crucifiest him, that he might never rise more, were it in thy power. O take heed what thou dost, and be not worse then a Jew.

Thy suffering: He that eateth and drinketh unwor­thily, eateth and drinketh damnation to himself, 1 Cor. 11.29. Some I know are offended at the translation of the Greek Word [...], Damnation; but I see little reason for it; for Damnation is the end of every sin, though it be not the end of every sinner. Paul speaketh of Believers indeed; but as it may be truly said of one that drinketh poyson, Such a man drunk his bane, though by the help of a Physician such an Antidote may be given as may prevent the Patients death; so it may be truly spoken of a Believer who re­ceiveth unworthily, He eateth and drinketh his own damnation; though, through the Grace and Help of Jesus Christ (no thank to himself) he is recovered out of that sin, and saved. Beza, and the Geneva Translation take it in this sense. So the word is taken, John 3.17, 18. Rom. 3.8. and in several other places.

Now what an argument is here, to disswade thee from going rashly or unpreparedly to the Ta­ble of the Lord. That which is a worthy receivers [Page 263]meat, will be thy poison; the same red Sea of Christs blood, which is salvation to others (they pass safely through it into the land of promise) will be damnation to thee. King John, Speed. as our Eng­lish Croniclers write, Sim [...]s Eccks. Hist. was poisoned by a cup of Wine. The Emperour Henry the seventh was poisoned by the bread in the Sacrament, through the treachery and treason of a Monk. The Israelites did all eat the same spiritual meat, and did all drink the same spiritual drink, but with many of them God was not well pleased, for they were over­thrown in the Wilderness, 1 Cor. 10.3, 4.5. Those that eat and drink in Christs presence, were pu­nished with everlasting perdition, Mat. 7.23. And do not please thy self because thou feelest no such poisonous operation at present in unworthy receiving, that therefore thou needst not fear it. They that eat Italian Figs, carry their death about them, though they fall not down dead suddenly.

Therefore Reader, take some time and pains to commune with thy own heart, before thou goest to the Sacrament. Charge it upon its allegiance to God, to hear thee patiently, and to carry it self sutably. If I receive this Supper with an holy preparati­on, it will be a seal of, and an help to my eternal salvati­on; it will be an earnest of matchless love, and an en­trance into an endless happy life; but if I eat and drink unworthily there is death in the pot death in the cup; I eat and drink my own damation. O how doleful is that one word Damnation! What a dreadful sound doth it make in mine ears! What fearful sighs doth it cause in my soul! Damnation is no trifling business. [Page 264]God threateneth it in earnest. The damned feel it in earnest, and shall I jest with it? Surely I were better eat the bread of affliction, and drink the water of ad­versity, then eat this bread, and drink this cup of the Lord unworthily. Canst thou be so bloody as to stab thy self, and thy Redeemer to the heart with one blow! O my soul, bestir thy self, awake out of sleep, and do not dally about the concernments of eternal life and death, let thy care and conscience be such; in fitting thy self for this sacred Ordinance, that thy Saviour may see, thou hast an high respect for his precious blood, and a tender regard to thine own everlasting good.

For thy help about this Ordinance, I shall speak,

• 1. To thy duty before the Sacrament.
• 2. To thy duty at the Sacrament.
• 3. To thy duty after the Sacrament.

First, To thy duty before the Sacrament; and herein my counsel is, that thou wouldst prepare thy self solemnly for this Ordinance. The Jews had their preparation for their Passover, John 19.24. It was the preparation of the Passover. Nay, they took their Lamb the tenth day of the moneth, and did not kill it till the fourteenth, Exod. 12.3. (and as some of their Writers observe, they tied it all the while to their bed posts) that in the in­terim they might prepare themselves for it. Our Lord Jesus when he was to eat the Passoever, and institute the Supper, would have so much as the house in which he would do it, prepared before­hand, Mark 14.15. The ancient Fathers, and primi­tive Christians, used to sit up whole nights at prayer, [Page 265]before the Lords Supper, which they called their Vigiliae.

Reader, thy care must be to trim thy lamp, and make sure of oyl in the vessel now thou art going to meet the Bridegrom. Samuel spake to the in­habitants of Bethlehem, Sanctifie your selves, and come to the Sacrifice: so say I to thee, Sanctifie thy soul, and then come to the Sacrament, 1 Sam. 16.9. Joseph prepared himself, by shaving him­self, and changing his raiment, before he went un­to Pharaoh; And wilt not thou prepare thy self, by putting thy soul into the holiest posture thou canst, when thou art to go in unto the King of Heaven and Earth? He that would make a good meal, even when he is to feast at anothers cost, must prepare his stomack beforehand by moderate fasting, or exercise. God expecteth that the hands be pure, but especially that the heart be prepared: The good Lord (saith Hezekiah) pardon every one that prepareth his heart, though it be not cleansed according to the purification of the Sanctuary. 2 Chro. 30.18, 19. the King speaketh of those who came to the Passover with some ceremonial pollution, yet had moral purity; and his words are to this pur­pose, Lord, though several of my people have failed, in regard of external purification; let it please thee to pardon them, if they have minded internal prepara­tion. Friend, there is no hope of remission, without this heart-preparation: The Devil himself would not come into an house, till it was ready swept and garnished, Mat. 12. And dost thou think that Jesus Christ will come into thy heart, while it lieth [Page 266]nastily and sluttishly, before the filth of sin be swept out, and it be garnished with the Graces of his Spirit. Surely that room had need be rich­ly hung, with the embroidery of the Spirit, in which the glorious and blessed Potentate will sup and lodge. Where thy expectation is great from a person, there thy preparation must be great for him. Dost thou not look like Herod, to see some miracle done by Jesus, some extraordinary thing for thy soul? Therefore I say to thee, as Joshua spake to the Israelites, Sanctifie your selves, for to morrow the Lord will do wonders amongst you, Josh. 3.5. O sanctifie thy self, and to morrow (on the Sacrament-day) the Lord will do wonders for thee; he will feast thee at his own Table; he will feed thee with his own flesh; he will give thee that love, which is better then wine; he will em­brace thee in his arms, and kiss thee with the kisses of his mouth; he will delight thine eyes with the sight of his beautiful Person; ravish thine ears, with the sound of his precious promises; and rejoyce thine heart, with the assurance of his gracious pardon. O do but sanctifie thy self, and to mor­row the Lord will do wonders for thee: This preparation consisteth in a serious examination of thy self, and a sincere humiliation for thy sins.

Thy serious examination of thy self, must be, First, Of the Good in thee. Secondly, Of the Evil done by thee.

Let a man examine himself, and so (and no other­wise) let him eat of this bread, and drink of this cup, 1 Cor. 11.28. Examine himself, [...]: Some take [Page 267]it to be a Metaphor of a Goldsmith, as he trieth Gold in the fire whether it be pure or no; so thy duty is to try thy graces, by the fire of the Word, whether they be true or not: So the word is used, 1 Pet. 1.7. Others take it as an allusion to Mini­sters who are tried whether they are fit for their office or no, 1 Tim. 3.10. so thou oughtest to try thy self, whether thou art fit for this Ordinance or no. This examination must be;

First, Of the Good in thee, Thy duty is to ex­amine thy self in general, concerning thy Rege­neration, or spiritual life. The Sacrament is chil­drens bread, and it must not be given to dogs: Dogs must be without doors, not within, snatch­ing the Meat from the Table; Men must prove their right to the Purchase, before they take Possession? He must have an interest in the Covenant of grace, who will finger the seal of the Covenant; It is high Treason to annex the Kings broad Seal to forged Writings.

Thy Navel is like a round Goblet which wanteth not liquor, thy belly is like an heap of Wheat, set about with Lillies, Cant 7.2. The words are Christs praise of his spouse, for her fruitfulness in bring­ing Children forth, and her faith fulness in bringing them up. By the Navel Expositors agree that Baptism is understood, by which (as children by the Navel) the members of the Church are nou­rished, even then when they are so feeble that they cannot feed themselves, but their whole su­stenance is conveyed to them by others. By the belly is meant the Lords Supper; Now observe [Page 268]the provision, how the Table is furnished, and the persons which are to sit at it. For the provision; Thy belly is like an heap of Wheat. Ainsworth on the words observeth, that in those times, they brought their Corn in and stackt it up in heaps, so that as the belly distributeth to every part of the body its proportion of nourishment, and as an heap of Wheat satisfieth the hunger of, and affor­deth strength to a whole Family, so doth the Church by this Sacrament bestow on all her chil­dren, (through Christ) that food which is need­ful for health and strength. The persons which are to eat of this Wheat, set about with lillies; They must be Saints and are compared to Lilies. First, For their innocency, they are Lilly-white. Secondly, for their glory and Nobility. Mat. 6.29. Pliny telleth us that Lilies are next to the Rose for Nobility; Plin. l. 22. c. 5. Christ is the Rose of Sharon, the plant of most renown, but his Church is next to him. Thirdly, for the savour, Cant. 4.12. The graces of beleivers are like sweet perfumes, and sented as far as Heaven. The Lords Supper is a Sacrament not of Regeneration, but of sustenta­tion; When the Prodigal came to himself, then the fatted Calf was killed for him, Luk. 15. Men must have natural life, before they can eat natural meat, and men must have spiritual life, before they can eat spiritual meat. It was an ancient abuse of the Sacrament, cast out by the Cartha­ginian Council, to give it to dead men. The invi­tation is not to Enemies but friends, Eat O friends, drink abundantly O beloved, Cant. 5.1. The [Page 269]waters of life is onely for the thirsty, and the bread of life onely for the hungry; the Shew-bread under the Law was to be eaten onely by the Priests, Lev. 24.9. so the bread of the Sacrament is to be eaten onely by such as are spiritual Priests unto God, as Saints are, Rev. 1.5.

Reader, examine thy self therefore whether thou art born again or no. Look into the Word of God, and compare thy self with the Characters which are there given of new born Creatures. They are sometimes described by their hearts. God is good to Israel, to such as are of a clean heart. Psa. 73.1. Their hearts are clean, not with a legal cleanness, which denyeth the being of sin in them; In that sense none can say I have made my heart clean (this spotless robe is reserved for the Saints wearing in the other World) but with an Evan­gelical cleanness, which denyeth the dominion of sin over them (this cleanly garment is the Saints ordinary attire in this world.) We call River-water clean water, though there be some kind of ill­ness and impurity in it, because it will not (like pond water) mingle with it, and suffer the filth to rest there, but worketh it out, and seadeth it forth in its scum and froth. Now how is it with thee Friend? Doth sin rest quietly in thee? or is it resisted by thee? Dost thou love sin or loath sin? Dost thou count it thy pleasure or thy poison? When the body is dead, Vermine crawl in it without opposition. When the soul is dead, lusts abound in it and reign without any considerable disturbance. An unclean heart is [Page 270]quickly overcome by sin. As when a Chimny is foul, it is apt to be fired by every spark that flieth up, whereas when it is clean, though many flye up it remaineth safe; so when the heart is unclean, Satan can no sooner throw in his fiery Darts, but presently it is in a flame; whereas a clean heart is like wet tinder not so soon burning when he strikes fire. Godly men as they have clean hearts, so they have clean hands, Job 17.9. The hand is the instrument of action; by clean hands, the Spirit of God meaneth clean and holy actings.

Saints are described by their lives. They walk after the Spirit. They order their conversations aright. Per brachium fit judicium de corde, was Galens rule. Physitians feel the pulse of the Arme, that they may know the state of the vitals; Now how beats the pulse of thy conversation? accor­ding to that, judge of the soundness or sickness of thy constitution. Dost thou walk in reference to thy self soberly, in reference to others righteously, in refe­rence to God religiously? Rom. 8.1, 5. Tit. 2.12.

Thy duty is to examine thy self in particular also of those graces, which are specially requisite in a Communicant. Of thy knowledge to discern the Lords body. There is a competency of knowledge needful if thou wouldst receive acceptably. Dost thou know the threefold estate of man? His In­nocency, Apostacy, and Recovery. What a pure piece he was, how holy when he came out of Gods hands! what a miserable polluted creature he hath made himself by disobeying God, and hark­ning [Page 271]to the Tempter! what a glorious remedy God hath provided to restore man to his primitive purity! Dost thou know God as he discovereth himself in his works, but especially as he is repre­sented in the Glass of his word? Dost thou know Jesus Christ, his two Natures, his three Offices, how he executeth them, both in his estate of hu­miliation, and exaltation? Dost thou know the nature and end of the Lords Supper?

An ignorant person can no more discern Christs body, then a person stark blind can discern the bread. God hath expresly forbidden lame and blind Sacrifices, Mal. 1.8. The Hypocrits Sacri­fice is Lame, for he halteth in Gods Way. The ignorant persons Sacrifice is blind, for he can give no account of his own work. When the Le­prosie was in the head, the Priest was to pronounce the party utterly unclean, exclude him the Camp, Lev. 13.44. Do not say, though thou art igno­rant, yet thy heart is good, when God him­self saith; Without knowledge the mind is not good: Fish stink first in the head, and then the whole body putrifieth.

Examine thy Faith. This grace is thy spiritual taste, without which thou canst relish nothing on the Table. This is the Bucket, and if it be wanting I may say to thee as the Woman to Christ, The Well is deep, and thou hast nothing to draw with. This is the hand to receive Christ, Joh. 1.12. This is as the Armes whereby we imbrace Christ. They embraced the promises by faith, Heb. 11.13. As loving friends that have been a great while asun­der, [Page 272]when they meet together, hug and embrace each other in their Arms; so the Christian who longeth to see Jesus Christ in the promises, when at a Sacrament he meeteth him, huggeth and em­braceth him in the Arms of faith.

Examine not so much the strength as the truth of thy faith. The wings of a Dove may help her to mount up towards Heaven, as well as the wings of an Eagle. Try whether thy faith be un­feigned, 1 Tim. 1.5. What price dost thou set upon Christ? To them that beleive, Christ is preci­ous, 1 Pet. 2.7. An unbeleiver (like the Indi­ans) seeth no worth in this golden Mine, but preferreth a peice of Glass, or a few painted Beads, mean, earthly things before it; but a be­leiver (like the Spaniard) knoweth the value of it, and will venture through all stormes and tempests that he may enjoy it. Dost thou prise the precepts of Christ, the promises of Christ, the people of Christ, the person of Christ (is that altogether lovely in thine eyes) and the passion of Christ? Is thy greatest glory in Christs shameful Cross? Dost thou esteem it above the highest Emperours most glorious Crown? One of Eng­lands Kings, bestowed as much on a Crucifix, as the revenues of his Crown were worth in a Year. God forbid (saith Paul) that I should glory save in the Cross of Christ, Gal. 6.14.

Doth thy faith purifie thine heart? Having their hearts purified by faith, Acts 15.9. The hand of faith which openeth the Door to let Christ into the heart, sweepeth the heart clean. Faith looks to [Page 273]be like Christ in glory and faith; labours to resem­ble Christ in grace. An unbeleiver (like a sluttish Woman) though he keep the room of his life a little clean, which others daily observe, yet he cares not how dirtily those rooms of his inward man lye, which are out of their fight; unbeleiving and defiled are joyned together, Tit. 1.15.

Examine thy love, The primitive Christians kissed each other at the Supper, which they cal­led Osculum pacis, A kiss of peace. They had their feasts of charity, Jude v. 12. The bread which we eat, is it not the Communion of the body of Christ? As the bread is made of many grains, and the cup of wine of many grapes united; so is the body of Christ of many members, united under one head. Eating together was ever a sign of love and friendship. Joseph hereby shewed his love to his brethren. The Sons of Brutus, Plutarch. in vita Publico. and the Vitellii when they conspired with Tarquins Ambassadours, against the Consul, drank the blood of a man together, to confirm their amity. Even Beasts have been brought to agree, by feeding at the same Rack.

Now Reader what love-fire hast thou for this love­feast?

Dost thou love the brethren as brethren, be­cause they are related to God, and because they have the Image of God? Or dost thou love them onely for the natural qualities in them, and their courtesie to thee? this fire I must tell thee is Kitchin fire, which must be fed with such course fuel; the former onely is the fire which is taken from Gods Altar? Dost thou love Christ in a Cottage as [Page 274]well as in a Court? Dost thou love a poor as well as a rich Christian? Dost thou love grace in rags, as much as grace in robes? Is it their honour or their holiness which thou dost admire?

As thy duty is to examine thy self concerning thy graces, so also concerning thy corruptions. Before a Sacrament there should be a through search for all thy sins. The Jews before their pass­over searched all over their houses for leaven, nay they searched every corner and Mouse-hole with a wax Candle (as some write.) There is a threefold leaven; First, a leaven of Hypocrisie, Beware of the leaven of the Pharises, which is Hypocrisie, Luk. 12.1. Secondly, a leaven of Heresie, a little leaven, leaveneth the whole lump, Gal. 5.9. Thirdly, a leaven of Enormity or scandal, purge out the old leaven, 1 Cor. 5.7. Thy care must be to make a diligent enquiry for all this leaven. The iniquities of wicked men will find them out, but good men will finde out their iniquities. I know mine iniquites, saith David, Psa. 51. When evil humours lie hid in the body, they hinder the strength it might get by food. When sins lye undiscovered in the soul, they will hinder its digesting spiritual meat and drink.

At a Sessions there are some indictments read, and (it may be) some execution done; but at an Assize there are many Malefactours arraigned, and many executed, the Goal is then cleared of those vermine; A Christian should keep a petty Sessions in his heart every day, do what he can for the conviction and condemnation of his sins; but [Page 275]before a Sacrament, he must keep an Assize, there must be a general Goal delivery; all his sins must be sought after, indicted and executed; the room of his heart must be cleared of those vipers. Par­ticularly examine thy self of thy sins since the last Sacrament; how forgetful thou hast been of the Oath of the Lord, which thou dist then enter in­to; be not slight or formal in searching after thy sins, like some officers, that willingly over-look the Theeves they search for; but be as diligent to find them out, as thou wouldst be to find out the Murderers of thy father or best friend.

But be sure thou compare thy heart and life with the Law of God. O how many spots will that glass discover. When the woman hath swept her house and gathered the dust up altogether, she thinks there is none left, but when the Sun doth but shine in through some broken Pane of Glass, she seeth the whole House swarm with innumerable Motes of dust, floating too and fro in the Air. The light of Gods law will make innumerable sins visible to thee, which without it will lie hid.

2. There is requisite as a serious examination of thy self, so also sincere humiliation for thy sins. The cleanly Dame is careful always to keep her Peuter and Brass clean, but against a good time, she is very curious to have her Vessels not onely clean but bright, and for this end she will not onely wash them but take much pains in scouring them; Christian, Now is the good time be­fore which thou shouldst scour the vessel of thy heart, that no dirt (if possible) may stick to it. [Page 276]This true humiliation consisteth partly in mourning for sin, partly in turning from sin.

1. In mourning for sin. The Pharisees would not eat their common bread with unwashed hands, least they should transgress the traditions of their El­ders. Friend, if thou shouldst eat this sacred bread with an unwashed heart, thou wilt horribly transgress the Commandment of thy God. The Jews did eat the Passover with bitter hearbs, and truely we Gentiles must eat a broken body with broken bones. The more bitter sin is to thee before, the more sweet thy Saviour will be to thee at the Sacrament; Blessed are they that mourn, for they shall be comfor­ted, Mat. 5.3. A wet seed time will bring a Sun­shiny and plentiful Harvest. One of the Fathers observeth that David the greatest mourner in Isra­el, was the sweetest singer in Israel. Beanes thrive best if steept in water before they be sown, and truely so will thy soul if steept in godly sorrow be­fore thou goest to the Sacrament. Give strong drink to him that is ready to perish, and wine to these that are of heavy hearts. Prov. 31.6. When thy heart is heavy under the sense of thine unholi­ness, and thou art ready to perish under the weight of thy wickedness, then Jesus Christ will give thee that wine, that blood which will refresh and make thine heart glad.

Those Trees shoot highest in Summer, that shoot lowest into the earth in Winter; No Christi­an usually riseth so high in consolation, as he that is cast down lowest in Evangelical humiliation. There are two in the New Testament famous for [Page 277]their contrition, and they are famous for Gods respect and affection to them. Mary was a great mourner, We seldom have a view of her in Scrip­ture without dew on her face, and tears in her eyes, Luk. 7.38, 39. Luk. 23.27, 28. Joh. 19.25. and 20.11, 15. But she had the special honour and favour of seeing the best sight which ever mortal eyes beheld before all others; even the blessed Redeemer in the first step of his exaltation. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalen out of whom he had cast seven Devils, Mark 16.9. Mary had sinned greatly, and sorrowed greatly, and was upon it greatly respected by God. Peter wept bitterly; A look from love broke his heart in peices; but Christ took special care to bind up this broken heart, to pour Oyl into his wounded conscience, and therefore when a messenger is dispatched from Heaven to acquaint the World with the joyful news of the Saviours resurrection, no name is par­ticularly mentioned in his commission but Peters. God gives him an express command, that whoso­ever should remain ignorant of those happy tidings, he should be sure that Peter have notice of it. Go your way (saith the Angel) Tell his Disciples and Peter, that he goeth before you into Galilee, there ye shall see him. When a King hath some extra-ordinary good news, and sendeth a Courtier to acquaint his intimate friends with it, but chargeth him, Tell them all of it, but be sure such an Earl have notice of it; whoever you forget, remember him; All will conclude this is the favourite; Peter [Page 278]thought that because he had forsworn Christ, there­fore Christ might justly forget him; but Christ took such care that if but one in the World besides those two Women at the Sepulchre, had notice of his Resurrection, penitent Peter should be the man. O the Rhetorique, the power of an unfeigned tear! Repentance hath more prevalency with the bles­sed God, then all the robes, riches, crowns and Diadems of the greatest Potentates in the World.

O Reader, if thou would have heavenly musick at the feast, mind this holy mourning; when Josephs brethren were sensible of their sin in selling him, then and not till then he made them a feast. Jesus Christ made the best wine that ever was, of water. The Bee ( Naturalists tell us) gather the best hony of the bitterest hearb; God hath solid joy for the broken bones, the contrite spirit; cast up the accounts betwixt God and thy soul, see how infinite­ly thou art indebted to his Majesty, Abhor thy self, with Job, Bemoan thy self, with Ephraim, and judge thy self (as Paul enjoyneth his Corinthians, in relation to this ordinance) as ever thou wouldst have God at the Sacrament to seal thee a general acquittance.

Sacrament-days are sealing days; God doth then seal his love and stamp his Image more fairly on the soul; now if thy heart be melted into godly sorrow, and made thereby like soft wax, thou wilt be fit for this seal and stamp. The Hart in grasing kills and eates a Serpent whith so inflames her, that she can have no rest till she drink of the water brooks. Re­pentance will make thee feel the scorching nature [Page 279]of that Serpent, sin, and thereby long for and relish the water of life.

2. There must be a turning from sin. Thou canst never communicate with true comfort, if thou dost not communicate with a clear conscience. Purch. Pilgrim. vol. 2. p. 1477. The Ma­humetans before they enter into their Temples, wash their feet, and when they are entring in put off their Shoos. As thy duty is to wash thy soul in godly sorrow, so also to put off thy sinful affections, before thou entrest into Gods house to partake of this Or­dinance. If God takes it ill when men take his Name into their mouthes, who hate to be reformed, how ill will he take it, if such take the body and blood of his Son into their mouthes! Christs body was not to see corruption, neither will it mingle with corruption. He lay in a new womb, in a new tomb, and he will lye in a new heart. When sin is cast out, then Jesus Christ will enter into thy soul. Draw nigh to God, and he will draw nigh to you. But mark how they must prepare themselves, who would approach the Lord, Cleanse your hearts ye sin­ners, and purifie your hands ye double minded. Ja. 4.8, 9.

The Jews before the Passover cleansed all their Vessels, which they feared might have Leaven sticking to them, burnt all the Leaven they could find, and cursed all in their houses whether found or not found; as their Antiquaries informe us. True­ly when thou goest to the Supper, it concerneth thee to cleanse thy soul of the leaven of sin; by an high indignation at it, and hearty resolution against it. Purge out therefore the old leaven, that ye may be a new lump; for Christ our Passover is sacrificed [Page 280]for us. Therefore let us keep the feast not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Cor. 5.7, 8. Reader, It would be a trampling under foot the blood of Christ, and counting it as an unholy thing, if thou shouldst go to the Table of the Lord with love to any lust; For the Lords sake, and for thy souls sake, take heed of padling in the blood of Christ as if it were Kennel water. Alass, thou dost little less if thou partakest of the Sacrament without anger and indignation against every sin. True repentance implyeth an aversion from sin. If they shall humble themselves, and turn from their evil ways, 2 Chron. 7.14. The burnt Child will dread the fire. The man that hath smar­ted for surety-ship, will by no means be perswaded to come again into bonds; Urge him to it never so much, he will tell you he hath paid dear for it, and therefore you must excuse him; he is resolved, nay hath vowed against it, and though he be never so much intreated, is still inexorable. The Christi­an who hath truely repented, is so sensible of the weight of sin and wrath of God, that he is resolved never more to meddle with those burning coals; Alas they are too heavy for him: David that had repented of his sin, would not drink of that water which had but been the occasion of hazarding mens lives, though before he could drink the blood of Ʋriah. Penitent Peter though before he was so full of self confidence, that he preferred himself be­fore the other Apostles; Though all deny thee, yet will not I; yet afterwards, though occasion were [Page 281]offered him of commending himself, forbears it; Peter, lovest thou me more then these? Lord thou knowest I love thee. He saith, not more then these. O Reader, It was Esaus expression, The days of mourning for my father are coming, and then I will slay my brother Jacob; so say thou, The days of mourning for the death of my dear Saviour, and everlasting father are come, and now I will slay my most beloved lusts; now will I be revenged of them for their endeavour to rob me of my spiritual birth­right, to wrong me of my eternal blessing.

This repentance exercised before the Sacrament, would prepare thy stomach for the Feast, it would cleanse it, and cause it to savour the dainties there; It would make the hungry, and hunger is the best sauce. Artaxerxes flying for his life, fed on barly bread, and a few dryed figs, and said, It was the best meal that ever he made.

When thou hast thus prepared thy stomach for this heavenly Banquet, take heed of relying up­on thy pains, and preparation, either for a right performance of the duty, or for thine acceptance in the Ordinance. Many a poor creature I am per­swaded goeth with much humiliation for sin, and cometh away without any consolation, because they made a Saviour of their sorrow. Praise thy Physition, if he have made the sensible of thy sick­ness, but do not provoke him by making thy pain to be the plaister for thy cure. Alas, thy pre­paration it self needeth much pardon; if God should deal strictly with thee, thy prayers would be found dung, thy sighs unsavory breath, thy very [Page 282]tears puddle water. Reflect on them thy self, and compare them with the Law of God, and thou wilt find cause to pray over thy prayers, to weep over thy tears, to be ashamed of thy shame, and to abhor thy self for thy self abhorrency.

Do not think with thy self, I have examined my heart faithfully, and find that I do not come short of the grace of God; I have acknowledged mine iniquities, and been sorrowful for my sins, and therefore I cannot miscarry at this Sacrament. Such a trusting of thy self, would be a tempting of thy Saviour, and would certainly hinder the success of the Sacrament: It would be to thee, as the cutting off Sampsons locks was to him: Judg 16.20. He thought to have gone forth as at other times, and shake himself: And he wist not that the Lord was departed from him. Thou mayest think after such self-confidence, to go to the Lords Supper as at other times; but alas, what wilt thou do? for the Lord will depart from thee; and then what sport will Satan and sin, those uncircumcised ones make with thee?

Reader, let me perswade thee when thou hast been diligent in the trial of thy spiritual estate, and hast with many tears bewailed the pollution of thy nature, and transgressions of thy life, to cast thy self wholly upon Jesus Christ for assistance in the duty. As Jehosaphat when he had 50000. men ready Armed for the battel, cryed out, O Lord our God, we have no might against this great company, 2 Chron. 20.6 neither know we what to do, but our eyes are unto thee. So after thou hast made the greatest preparation possible, as beleiving the weight [Page 283]and worth of the supper, the purity and Majesty of the Master of the Feast, do thou look up to Christ and say, Lord, I have no ability, no might for this great supper, for a right performance of this great ordinance, neither know I what to do but my eys are un­to thee. When Asa had an Army of two hundredand fourscore thousand men of valour to fight with the Ethiophians, he prayeth and trusteth to God, as if he had not one man. Lord, it is nothing for thee to help, whether with many, or with them that have no power. Help us O Lord God, for we rest on thee, 2 Chron. 8, 1. and in thy name we go against this great mul­titude. So do thou say, Lord, I have no power for this holy Supper; help me O Lord my God, for I rest on thee, and in thy name I go to this great and weighty Ordinance. Truely couldst thou after all the provision thou hast made, disclaim it wholly in regard of dependance, and cast thy self on Christ for assi­stance, I durst be the Prophet to foretel a good day. The gaudy flower which standeth upon its own stalk, doth quickly wither, when the plain Ivy that depends upon the house and leans on it, is fresh and green all the year; He that trusteth to his own legs in this duty, is as sure to fall as if he were down already; the weak child walketh safest that all the way holdeth by, and hangeth upon its parent.

If thou wert now going to receive, be advised to write after Davids Copy. He looked up to God, both for assistance and acceptance; I will go in the strength of the Lord, I will make mention of thy righteousness, yea of thine onely, Psa. 71.16. Let [Page 284]thy practice be sutable to his, when thou goest out of thy house; And let thy prayer be the same with the Spouses when thou art entring into Gods house; O then look up to heaven and cry mightily, Awake thou Northwind, and come O South, blow upon my Garden, that the Spices thereof may flow out. Let my beloved come into his Garden, and eat his pleasant fruits, Cant. 4. ult.

CHAP. XIX. How a Christian may exercise himself to godliness at the Table.

I Come to the second particular about the Lords Supper, Secondly, and that is thy behaviour at the Table, or in the time of receiving. In reference to which I would advise thee, 1. To mind the sutable sub­jects which are to be considered at it. 2. To ob­serve the special graces which are to be exercised in it. There are three principal subjects of medita­tion when thou approachest the Table, in order to the three graces which must then be acted. The Subjects of meditation are Christs passion, his affecti­on, and thy own corruptions. The three graces are Faith, Love, and godly sorrow. Christs death is sure footing for Faith. Paul never desired better, 1 Cor. 2.2. it is not onely an elect and precious, but a tried stone and a sure foundation on which whosoever beleiveth shall never be confounded. Isa. 28.16. Faith picks excellent food from this heavenly car­kass. The love of Christ displayed in his death, [Page 285]causeth and calleth forth the love of a Christian. Faith bringeth the soul (that is like a dead coal) near to the live coals of Gods burning love, in giving his onely Son, and Christs burning love in giving himself, and by these it is turned into fire, all in a flame of love; as the Eccho answereth the voice, it returneth the love it receiveth. Our own sins meditated on, stit up the third grace, which is godly sorrow. Though indeed this liquor will run from any of the three Vessels, if they be but peirced. When Christ hung upon the Cross under the weight of Gods wrath, water came out of his sides as well as blood. Who can think of his sufferings without sorrow? and of his blood without tears? His love in its heat, may well thaw the most fro­zen spirit; but sin the cause of his sufferings will like a knife cut and prick to the heart indeed; but

First, I begin with the subjects of meditation, and among them in the first place with the passion of Christ.

First, Meditate now on the suffering of thy Savi­our; the wound of Christ out of which came pre­cious balsom to heal all thy sinful sores, ought never to be forgotten; but the remembrance of them is never so seasonable as at a Sacrament. One end of the institution of this Ordinance, was the commemoration of Christs death; As oft as ye eat this brrad, and drink this cup, ye shew forth the Lords death till he come, 1 Cor. 11.26, 27. The Sacrament is a lively crucifix, wherein Jesus Christ is evidently set forth, crucified before thine [Page 286]eyes. When thou seest the bread and wine conse­crated and set apart, consider how God the Father did from eternity set a part his onely Son for his bloody passion, and thy blessed redemption. Con­sider he was a Lamb slain before the foundation of the World. When thou seest the bread and wine upon the Table, consider that as the Corn was ground in the Mill, to make that bread, and the grapes squezed to make that wine, so thy Savi­our was beaten in the Mill, and Wine-press of his Fathers wrath, before he could be meat indeed, and drink indeed, to nourish thee unto life everlast­ing. When thou seest the bread broken in peices, think how the body of Christ was broken for thine iniquities. It pleased the Lord to bruise him (as Spice is beaten small in a mortar with a Pessel, so the word signifieth, Isa. 53.10.) Well might he cry out, I am feeble and sore broken, I have roared by reason of the disquietness of my heart, Psa. 38.8. When thou seest the Wine poured out, meditate on his precious blood, which was shed for many, for the remission of sins. O consider his wounds and his words, I am poured out like water, and all my bones are ont of joynt, my heart is like Wax, it is melted in the midst of my bowels, Psa: 22.14. Con­sider the doleful tragedy which he acted from first to last; Meditate on his incarnation. For the Son of God to become the Son of man; for him that lived from all eternity to be born in time; for him that thundereth in the clouds, to cry in the Cradle; for him that created all things, to become a creature, is a greater suffering, then if all the men and An­gels [Page 287]in this and the other World were crowded into an atome, or turned into nothing. This was the first and greatest step of his humiliation. Consider the manner of his birth; he was born, not of some great Princes, but of mean and indigent Parents; not in a Royal Palace, but in a place where Beg­gers and Beasts are entertained, a Stable; he was no sooner born, but sought after to be butchered. He fled for his life in his very swadling clouts, and was an early Martyr indeed. When he grew up, though he was of ability to have sway'd the Scepter of all the Empires in the World, to have instructed the greatest Potentates and Counsellours in the mysteries of wisdom and knowledge; though to him Adam and Solomon, yea and Angels themselves were fools; yet he lived privately with his supposed Father many years, and suffered his deity to be hid as light in a Dark Lanthorn neer thirty years, save that once it darted a little out, when at twelve years of age he disputed, which confuted the great Rabbies of the Jews, Luk. 2.46.

When he entred upon his publique Ministry, he is no sooner ascended the Stage, but all the Divels in Hell appear against him, and he is forced to fight hand to hand with them for forty days together, and when they left him, they did not take their leave, but departed onely for a season, Luk. 4.13. His whole life was a living death. How poor was he, when he was fain to work a miracle to pay his Tax! The Foxes had holes, and the Birds of the Air had Nests, but the Son of man had not where to lay his head, though he were heir of all things, [Page 288]Mat. 8.20. What did he suffer in his name, when the worst words in the mouths of the Jews were thought not bad enough for him? He is called the Carpenters Son, a Glutton, a Drunkard, a Blas­phemer, a friend of Publicans and sinners, a Sama­ritan, a Devil, nay the Prince of Devils. What hunger, and thirst, and weariness did he undergo? He that feeds others with his own flesh, had many an hungry belly. He that gave others that water of which whosoever drinketh shall thirst no more, had his own veins sucking and paining him for thirst. He that is himself the onely Ark for the weary Dove to flie too for rest, did himself take many a wearisom step, and travail many a tire­some journey. Well might the Prophet call him, a man of sorrows, and acquainted with greifs, though he had suffered no more then what is alrea­dy written, but all this was but the beginning of his sorrows. The dregs of the cup were at the bot­tom. Doubtless many an aking heart had he (as a Woman with Child) beforehand when he thought of the bitter pangs, sharp throws, and hard labour, which he was to suffer at the close of his life. O Friend, Remember this Son of David and all his troubles; but to come to his end which is specially represented in this Ordinance; I will take him in the Garden, where he felt more then I can write or think. Consider his body there, it was all over in a goar blood; Ah what suffered he when he did sweat clods of blood. To sweat blood is against nature, much more in a cold season, most of all when he was full of fear and terrour, then the [Page 289]blood retreats to the heart to guard it, and to be guarded by it.

But behold, Reader, thy Saviour for thy sake, and under the weight of thy sins, did sweat blood in a cold night, when he was exceedingly afraid: Ah, who would not love such a Saviour; and who would not loath sin! But the sufferings of his body were nothing, to the sufferings of his soul; these were the soul of his sufferings. Observe his ex­pression, My soul is exceeding sorrowful: My soul is sorrowful unto death. Ʋnto death; not onely Ex­tensively, seventeen or eighteen hours, till death ended his life; but chiefly Intensively, such sorrow as the pangs of death bring, surely far greater. Again, Father, if it be possible, let this cup pass from me: Wise and valiant men do not complain of no­thing. Ah, how bitter was that cup which Valour and Resolution it self seemed unwilling to drink! The two most tormenting passions which are, Fear and Grief, did now seize upon him in the highest degree: He began to be sorrowful, and very heavy, saith Matthew, Chap. 26. vers. 37. He began to be sore amazed, and very heavy, saith Mark, Chap. 14. vers. 33.

Reader, follow him farther; One Disciple sel­leth him at the price of a Slave; another Disciple forsweareth him; all of them for sake him, and fly; the greedy Wolves lay hold on this innocent Lamb; the bloody Jews apprehend him, binde his hands like a Thief, and hale him away to the High-Priest; then they hire persons to belye Truth it self: But when their testimony was insufficient, upon his [Page 290]own most holy confession, a sentence of condem­nation is past upon him. Consider now how the servants smite his blessed cheeks with their fists, and spit on that beautiful face with their mouths, which Angels counted their honor to behold; the Masters flout him with their scornful carriage, and mock him with their petulant language: He must be the sink into which they fling all their silth. Afterwards they carry him to Pilate; he sendeth him to Herod; Herod with some scorns and scoffs sendeth him back: Thus is he, like a foot-bal, spurned up and down between those inhumane wretches: Pilate tears his flesh with wounds and wails, and presenteth him to the people with a crown of Thorns on his head, to move pity; the people thirsting after his blood, can by no words be perswaded, by no means be prevailed with, to let this innocent Dove escape. Though he be put in competition with a Murtherer, yet the Murtherer is preferred before him; and as the worst of the two, he is at last condemned as a seditious person, and a Traytor against Caesars Crown and Digni­ty, to be crucified without the gate, lest the City should be polluted with his blood. Now, Reader, come along like the beloved Disciple, and behold thy Saviour bearing his own Cross, and going to the place of execution, to dye the death of a Slave; for no Freeman was ever crucified; there­fore Julian in derision called him, The staked God. He is no sooner come to the dismal place of dead mens skulls, but they tear off his cloathes (and some think skin and all) glued to his back with [Page 291]their bloody scourgings. Now they stretch his body, as cloth with tenters, and rack it so that his bones start out of his skin: ( I may tell all my bones, Psal. 22.17.) in nailing his two hands to the two horns, and his feet (those parts so full of nerves and sinews, and so the most sensible of any parts of the body) to the stump of the Cross: (They digged my hands and my feet:) and hang him up between two Thieves, as the most notorious Malefactor of the three: He was numbred among the Trangressors. His bloody, watching, fasting, scorched, wracked bo­dy, is oppressed with exquisite pain, and his anguish so vehement, that he cryeth out, I thirst; to quench which, they give him vinegar and gall, and spice it with a scoff to make it rellish the better; Let us see whether Elias will come and save him. But Oh! who can imagine what he suffered in his soul, when he hung under the weight of mens revenge, De­vils rage, the Laws curse, and the Lords wrath! Men revile him, wagging their heads, and say­ing, Thou that destroyest the Temple, and buildest it in three days, save they self: He saved others, himself he cannot save: To him that was afflicted, pity should have been shewn; but they added affliction to the afflicted, and forsook the fear of the Almighty. All the Devils in Hell were now putting forth their ut­most power and policy (for this was their hour, and the power of darkness) to encrease his sufferings, that if possible, they might provoke him to sin, thereby to have separated his Humane nature from his Di­vine, that it might have perished eternally, and all mankinde with it; but the sting of his death is yet [Page 292]behind. The head of that arrow which pierced his heart indeed, was the frown of his Father: That his Kinsmen, the Jews, whom he came to sanctifie and redeem; (for he was the glory of his people Israel) should deliver him up to be crucified, was not a small aggravation of his misery: That his Apostles that had been eye-witnesses of his miracles, and ear­witnesses of his Oracles (to whom he had spoken so pathetically, Will ye also forsake me? and who had told him so resolutely, We will go with thee into pri­son, and to death, Luke 22.33. Mat. 26.35.) should now in his greatest extremity turn their backs upon him, added some more gall to his bitter cap: That his Mother should stand by the Cross weeping, and have her soul pierced through with the sword of his sufferings, was far from being an allay to his sorrows; but that his Father, of whom he had often boasted, It is my Father that honoreth me, My Fa­ther loveth me, I and my Father are one, should now in his low estate, in his day of adversity, in his cri­tical hour, not onely not help him, and leave him alone, as an harmless Dove, amongst so many rave­nous Vultures, to contest with all the fury of Earth and Hell; but also pour out the Vials of his own Wrath upon him, and (though the Union was not dissolved, yet) suffer the beams, the influences to be restrained, that he might fully bear the curse of the Law, and feel the weight of sin; this was the hottest fire in which the Paschal Lamb was roasted; this caused that Heart-breaking, Soul­cutting, Heaven-piercing expression, My God, My God, why hast thou forsaken me! O how! how justly [Page 293]might he have cryed out with Joh. Have pity upon me my friend, have pity upon me, for the hand (not onely of my Enemies and my friends, of multitudes of men, and of Legions of Divels, but the hand) of God hath touched me. How truely might the Husband have taken up his Spouses lamentation. Is it nothing to you, all ye that pass by? Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger. Ah who can write or read such a tragedy with dry eyes.

Friend, when thou art at the Sacrament, think of these sufferings, and beleive it, they will make work among thy sins. When thou takest the cup of wine, do not forget the cup of Worm-wood, which thy Saviour drunk for thy sake; he drank of the Brook in the way, he drank the cup of his Fathers wrath infinitely imbittered with the curse of the law, that thou mightest drink the cup of blessing. At the Table obey his own command, Do this in remem­brance of me.

Secondly, Meditate on the affection of Christ. We will remember thy love more then wine, saith the Spouse, when thou seest the wine; think of that love which is better then wine. Belevie it, if ever there were a love-feast, this is it. Men testifie their love in bestowing food on their hungry friends, but ah what love was that which gave his blessed body and precious blood to feed his starving enemies. He that considereth what Christ suffered, and for whom, may well think he was little else, but a [Page 294] lump of love; His compassion is infinitely visible in his passion. What love was that which moved him to lay down his life for thee! Friend, if ever thou hadst hard thoughs of Christ, take a view of him in the former subject of meditation, and consider whether his heart be not set upon sinners, when he shed his heart blood for their souls. The redness of the fire discovers its heat. O how did the redness of this Rose of Sharon, the blood which issued from his head, and back, and hands, and feet, and heart, and whole body, speak his burning, his fiery love! Well might the Apostle John joyn and pair those Turtle-Doves; Who hath loved us and washed us in his blood, Rev. 1.5. In every drop of his blood there is an Ocean of love. Well might the Apostle Paul p [...]oduce this as an undeniable te­stimony of the truth of his love, Who loved me, and gave himself for me, Gal. 2.20. His bleeding passion was such a full demonstration of his dearest affection, as the whole World never saw the like before, nor ever shall again. In it his love was dissected and ript up; you may tell all its bones. Judas gave him to the Jews, out of love to money; The Jews gave him to Pilate to becondemned, out of love to envy; Pilate gives him to the Souldiers to be Crucified, out of love to self interest; but Christ gave himself out of pure love to save souls. The great and glorious God doth things that are singularly eminent for the manifestation of his attributes. When he would evidence his power, he produceth with a word the whole creation out of the barren Womb of nothing; He did [Page 295]but will it, and the whole world presently started into a being. By this he often proves his deity, Isa. 45.12. Isa. 43.11. As shadows represent the figure of those bodies from whence they are deri­ved, so do the creatures manifest the power of their Maker.

When he would manifest his Justice, he layeth the dark vault of Hell, and layeth in, and storeth it with fire, and brimstone, and chains, and blackness of darkness, and gnawing wormes, and pure wrath, and Devils, and all the instruments of eternal death, Rom. 9.22. When he would make known his wisdom, he findeth out a fit Me­diatour, and thereby reconcileth those attributes which before were at ods, his justice and his mercy. When man was fallen, justice pleaded for his de­served damnation, according to the threatnings of the law; mercy pleadeth for his gracious salva­tion, he being deluded by the Devil. Now it would have non-plust the heads of all the men and Angels in the World, had they been united in a consultation, to have found out a way to satisfie both the demands of justice, and the intreaties of mercy; but God did it; he causeth mercy and justice to meet together, pity and righteousness to kiss each other; therefore the Mediatour is called the Wisdom of God, 1 Cor. 1.14 and the finding out this way is called the manifold wisdom of God, or the embroydered Wisdom of God, Eph. 3.10. Its an allusion to a curious peice of Needle-work, wherein there are various expressions of Art. So in this way of mans recovery, there are various [Page 296]and curious expressions of divine wisdom. But when God would proclaim his love, that attribute which like Oyl swimmeth at the top of them all, which is most in favour, which he delighteth so exceedingly in, what will he do? Why, he layeth down his life, greater love then this hath no man, then that a man lay down his life for his friends. Joh. 15.13. Jacob shewed his love to Rachel by en­during the heat of the day, and the cold of the night for her. But Jesus shewed his love to his beautiful Spouse, by undergoing the cursed, painful, and shameful death of the Cross for her. O what love was that? It is storied of the Pelican, that when her young ones are stung with some poisonous Serpent, she beats her breast with her beak, till the warm blood gusheth out, which they suck and recover. We were all stung mor­tally by the Old Serpent the Devil, but behold the love of this heavenly Pelican, he lets out his heart blood to recover us. In his birth and life he mani­fested his love, the midst of that Chariot in which he drew his Spouse before, was paved with love; but his death wrot his love in the greatest Print, in the largest Character, though all in red letters, for his whole body was the book, his precious blood was the ink, the nails were the pens, the contents of it from the beginning to the end are Love, Love. There is nothing else to be read, but Love, Love in this was manifest the Love of God (saith the Apo­stle, 1 John 4.9.) His love before was glorious, yet hid as the Sun under a cloud, but at his death it did shine forth in its Meridian Splendor, in [Page 297]its noon-day brightness, with such hot beams and refreshing rays, that every one must needs take notice of it. The Jews say of Esdras, that if the Lamp of Love were quite extinct, it might be lighted again at his brain: How true is this of Christ? If Love were quite lost amongst all the Creatures, all might be found in Jesus Christ: His name is love, his nature is love, all his expressi­ons were love, all his actions were love, he brought love, he bought love, he preached love, his lips dropt love; he practised love, he lived in love, he was sick of love, nay he dyed for love; 'twas love that took upon him our natures, 'twas love that walked in our flesh, 'twas love that went up and down doing good, 'twas love that took our infir­mities; 'twas love that gave sight to the blinde, speech to the dumb, ears to the deaf, life to the dead; 'twas love that was hungry, and thirsty, and weary; 'twas love that was in a bloody agony; 'twas love that was sorrowful unto his own death, and my life; 'twas love that was betrayed, appre­hended, derided, scourged, condemned, and crucified; 'twas love that had his head pierced with thorns, his back with cords, his hands and feet with nails, and his side with a spear; 'twas love that cryed out, Weep not for me, weep for your selves: Father, forgive them, they know not what they do: Love left a glorious Crown, and love climbed a shameful Cross: O dearest Saviour, whither did thy love carry thee!

Reader, I could lose my self in this pleasant Maze of Christs love: Methinks thy heart should [Page 298]be ravished with the sense of this love. The truth is, it is a bottomless love, none can sound it; the Apostle might well call it, A known unknown love, Ephes. 3.19. It is well thou canst finde it, but I am sure thou canst not fadom it. One Disciple may shew his love to another, by giving a cup of cold water; but the Master shewed his love to his Disciples, by broaching his heart to give them a cup of warm blood. The Sacraments, as Calvin observeth, did flow out of the sides of Christ: When the Souldier pierced his side, there came out Water (for Baptism) and Blood for the Sup­per.

Reader, when thou beholdest the broken bread, and remembrest the bruised body of Christ, do not forget his love, which is the best sauce to thy meat. I must tell thee, though there be never so many dishes at the Table, this love is the Banquet. Consider his willingness to be wounded for thee, because his heart was so deeply wounded with love to thee. Thou hast heard of such indignities and injuries offered to him, as the Sun himself was ashamed to behold, and hid himself from them; yet Christ was ready for them, and willing to them: The Lamb of God did not struggle, when he was led to the slaughter, but did bear his own Cross: He was his own Priest, as well as his own Sacrifice and Altar. His death was violent, in regard of others; but voluntary, in regard of himself: He cryed to his Father, Lo, I come to do thy will, O God, Heb. 10.4. When his sinless nature had a reluctan­cy against it (though when he was in a bloody [Page 299]sweat) he soon corrects it with, Not my will, but thy will be done. He went to the place which Ju­das knew, John 18.2. He struck them (that came to apprehend him) down, to shew that he could, if he had pleased, have struck them dead. Ra­ther then they shall want proof for his condemna­tion, he will confess himself guilty of the charge: He might (if he had listed) have commissionated twelve Legions of Angels for his Life-guard, but he forbore it: He laid down his life, he gave him­self: He gave up the Ghost: He had a Baptism to be baptized with, and he longed to have it accomplish­ed. But Friend, what thinkest thou was the lump of sugar which did so sweeten this cup (notwith­standing all its bitter ingredients) to make it go down so glib and pleasant? truly nothing but love. Love to Dinah made Sechem willing to be circum­cised; love to Christians, made Christ willing to bleed, and be buffeted, and crucified. The Mo­ther can toil and moil all day with her childe, and count it a pleasure (when another had rather go to plough all day;) but what's the reason? nothing but her love. Jesus Christ delighted in the work of mans Redemption; I delight to do thy will, O God, which would have broke the backs of the very Angels; and why? because of his love.

It is observed, the myrrhe which is let out by the incision of the tree, is precious; but that which floweth of its own accord, is most choice and pre­cious. Christs veins were indeed opened by others incision, when Pilat scourged his back, and the nails his hands and feet; but one drop of this blood [Page 300]is more worth then millions of World; for even at these times he bled voluntarily, as well as in the Garden, when the myrrhe of his blood dropt of its own accord: O, of vvhat infinite value is his blood! O, hovv much did he love his, vvhen the very oyl vvhich consecrated him to those unknovvn sorrovvs, vvas the oyl of gladness to him! Remem­ber this love more then vvine:

Thirdly, Meditate on thy corruptions: As his love vvas the invvard moving cause; so thy sins vvere the outvvard procuring cause of his sufferings: He was wounded for thy transgressions, he was bruised for thine iniquities, the chastisement of thy peace was upon him, Isa. 53.5. When thou art at the Sacra­ment, vvhich fitly representeth Christs sufferings, consider vvith thy self, What vvas that vvhich brought the blessed Saviour into such a bleeding condition! It vvas my sin, I vvas the Judas vvhich betrayed him, the Jew vvhich apprehended him, the Pilate that condemned him, and the Gentile vvhich crucified him: My sins vvere the thorns vvhich pierced his head, the nails vvhich pierced his hands, and the spear vvhich pierced his heart: 'Tvvas! that put to death the Lord of life: He dyed for my sins; He was made sin for me, who knew no sin; his blood, is my balm; his Golgatha, is my Gilead. O vvhat a subject is here for meditation! He suffered in my stead, he bore my sins in his body on the tree, he took that loathsome purging physick for the diseases of my soul: When he was in the Garden in his bloody agony, groveling on the ground, there was no Judas, no Pilate, no Jew, no Gentile there, [Page 301]to cause that unnatural sweat, or to make his soul sor­rowful unto death, but my pride, my unbeleif, my hypocrisie, my atheism, my blasphemy, my unthank­fulness, my carnal-mindedness, they were there and caused his inward bleeding sorrows, and outward bloody sufferings, (Ah what an heavy weight was my sin to cause such a bloody sweat in a frosty night!) My dissimulation was the trayterous kiss; My ambiti­on the thorny crown. My drinking iniquities like water made him drink Gall and Vineger; My want of tears caused him to bleed; My forsaking my Maker, made him to be forsaken of his Father. Because the members of my body were instruments of iniquity, therefore the members of his body were objects of such cruelty; because my soul was so unholy, therefore his soul was so exceeding heavy. O my soul what hast thou done!

We do not say the Executioner kils a man for theft or murder; but his theft or murder, they hang him; so in this case, it was not so much the Jews, or Souldiers (for they were the Executio­ners) that put Christ to death, as our thefts and murders, and breaches of Gods Law, which were imputed and laid to his charge.

There is a story of a King of France named ladoveyus, that when he was converted to Chri­stianity, one day hearing Remigius the Bishop read­ing the Gospel of our Saviours passion, he pre­sently fell into this passionate expression, O that I had been but there with my French-men, I would have cut all their throats; little considering that his and others iniquities were Christs greatest and most [Page 302]cruel enemies. Reader when thou art at the Table, think of those sins which caused such sufferings. Consider the deepness of that stain, which the blood onely of God could wash out. Ah what a sickness is sin, when nothing less then the blood of the Son of God can heal it!

Secondly, as at the Table some Subjects must be considered, so some graces must be exercised; A Sa­crament is a special season, a spring time for those trees of Gods own planting, to bud, blossom, and put forth their fruit. Now Reader, if ever, rouse up thy spirit, and stir up the gifts of God which are in thee. Call aloud to thy graces which may possi­bly be sleeping, as David. Psa. 57.8. Awake my glory, awake Psaltery and Harp, I my self will awake early. Awake my graces, can ye not watch with my dearest Saviour one hour? Awake my faith, love, and Re­pentance, I my self will awake presently. It is not the Ha [...]wk which sitteth hood-winkt on the fist, but the seeing, flying Hawk which doth the service, The Clock which standeth still, is of no use; it is the going, moving Clock which attains its end: Grace acted will now do thee eminent service, and help thee to attain the end of the Sacra­ment.

First, Act faith; Dormit fides & dormit Chri­stus, saith Austin; If faith sleepeth, Christ sleepeth. Call forth first that Commander in chief, and then the private Souldiers, the other graces will all follow. Faith must be the eye whereby thou seest Christ, Zach 12.10. They shall see him whom they have peirced, and mourn; Faith is the mouth by [Page 303]which thou feedest on Christ, John 6.53. Faith is the feet by which thou goest to Christ, John 6.35. Faith may say to thee as Christ did, Without me thou canst do nothing; without me thou canst do nothing for thy own welfare, nothing for Gods honour at this ordinance; It is said of the Indian Gymnosophists that they will lye all day upon their backs gazing on the beauty of the na­tural Sun. Friend, at this Ordinance if at any time of thy life, view the beauty of this true Sun. As Pilate when he had scourged him in such a bloody, barbarous manner, brings him forth to the Jews, with, Behold the man. So when thou considerest the bread and wine, Behold the man; Behold the broken bruised Saviour. A man without faith, like the unbeleiving lord, seeth the plenty, but doth not eat of it.

There is a threefold act of Faith to be put forth at a Sacrament. First, Faith must look out for Christ. Secondly, Faith must look up to Christ for grace. Thirdly, Faith must take Christ down or receive him and grace.

1. Faith must look out for Christ: Consider that Jesus Christ is the very soul of the Sacrament; with­out him it is but the carcass of an Ordinance. Christ and the Scripture bring comfort; Christ and prayer cause spiritual profit; Accedat Christus ad elementum, & fiet Sacramentum. Christ and the ele­ments make a Sacrament. Christ and the Sacrament make a rare feast. Therefore be sure thou look out for Christ; Rest not in the bread and wine, but look farther. When thou sittest at the Table, let [Page 304]the speech of thine heart be, Saw ye him whom my soul loveth? Turn to God and say as they to Philip, Sir, I would fain see Jesus; Lord I would fain see Jesus Christ. Let neither word nor prayer nor elements, nor all things content thee without Christ. As Isaac told his Father; Father, behold here is the wood and the fire, but where is the Lamb for a burnt offering? So do thou look up to thy Heavenly Father; Father, behold here is the Prea­cher, and here is the Scripture, here is the bread and here is the wine, but where is the body and blood of my Saviour? Lord where is the Lamb for a Sacri­fice? Father, Father, Where is the Lamb of God that takes away the sins of the World? If the An­gels that are present at the Sacrament, should speak to thee, give them occasion for the same language, which they gave the Woman at the Sepulchre, We know whom thou seekest, thou seekest Jesus which was Crucified: come see the place where the Lord lay. Come see the promise, see the elements in which the Lord lyeth, Mat. 28.5, 6.

If the Spirit of God seeing thee so eager and earnest for a sight of Christ, should put by the hangings, behind which the Lord Jesus hid him­self, (purposely to be sought) and present him to thee with his glorious retinue of graces and comforts, with the precious fruits of his grievous passion, and bespeak thee thus, Chear up poor Chri­stian, behold the Lamb of God; Behold King Jesus with the Crown of thorns, wherewith his foes crowned him in the day that he was a man of sorrows, and acquainted with greifs. Behold King Solomon with [Page 305]the crown wherewith his Father crowned him, in the d [...] of his Espousals, and in the day of the gladness of his heart. O Friend, what would such a sight be worth to thee? I am confident thou wouldst va­lue it above all the silver in the World. Well, be of good comfort, do but look for him, and he will look after thee; Say to him as the Spouse, Make haste my Beloved, be thou like the Hart and Roe upon the Mountains of Spices: Make no tarry­ing, O my God; and doubt not but he will answer thee almost as he doth his Spouse (in a sense of mercy, not of judgement) Behold I come quickly, and my reward is with me, to give to thee according to thy faith.

Reader, act Maries part, and thou shalt meet with Maries portion. When Mary went to the Se­pulchre, John 20.13. she looketh into it, seeth the linnen, but not the Lord, and presently falleth a weeping: O, saith she, they have taken away my Lord! They have taken away my Lord, and I know not where they have laid him. Jesus Christ could now no longer absent himself; he heard the voice of her weeping, and gave her a gracious meeting: Mary, saith Christ; Rabboni, saith Mary. Now her heart cleaves to him, and her hands clasp about him; and she hears that golden Message, Go to my brethren, and tell them, I go to my Father, and your Father: So when thou comest to the Table, and seest the linnen, and not the Lord Jesus, be not sa­tisfied; O dart up thy complaints to Heaven, Lord, I came not to see the linnen, I came not for the bread and wine, I came to see Jesus Christ: O Lord! what [Page 306]shall I do? they have taken away my Lord, and I know not where to finde him: Ah Lord, wh [...] is the Word to me without Christ, but as a conduit with­out water? and what is the element to me without Christ, but as a cup without wine? O, what wilt thou give me, if I go from thy Table Christless! Thou mightest be confident that Jesus Christ would hear such sighs, and would hasten away to bless and kiss thee.

2. Faith must look up to Christ for grace: Look up to Christ as a Treasury of grace, for the supply of all thy necessities, and put thy hand of faith in­to this Treasury, and thou shalt take out unsearch­able riches. Austin puts the question, how a Chri­stian may put out a long arm to reach Christ in Hea­ven? and answers, Crede & tenuisti; Believe, and thou hast taken hold of him. Christ is a full breast, faith is the mouth which draweth and sucketh the breast, and getteth spiritual nourishment out of it. The blessed Saviour is a precious and deep mine; but faith is the instrument whereby we dig the gold out of it. As the Spanish Ambassa­dor said of his Masters Treasury, in comparison of that Treasury of S. Mark in Venice, In this, among other things, my Masters Treasury differeth from yours, in that my Masters Treasury (alluding to his Indian Mines) hath no bottom, as I see yours to have: For thy comfort know, that the riches in Christ are inexhaustible, and his bags are bot­tomless: He can supply all thy needs, Philip. 4.13.

When thou art at this Ordinance, look on [Page 307]Christ as a Fountain running over with the Wa­ter of Life; and the Sacrament as a Channel cut out by Christ himself to convey Living Water to thy soul. Thou art diseased; go in this Ordi­nance to Christ as a Physician to heal thee. Thou art an indigent beggar go to Christs Door, I mean the Sacrament, with an expectation of a large dole. Do not sit down in despondency (as the Patriarchs in a scarcity of food;) but since thou hast heard there is corn in Egypt, bread enough in thy Fathers house, sufficiency of grace in Jesus Christ, go make haste to this son of Joseph, who is Lord of the Countrey, and hath the command of all the store houses in the Land, and will load thee with more then thou canst desire. Are thy wants many? he hath infinite wealth. Hast thou no Money to buy, no Merits to offer? why, he selleth without money, and without price: They that bring Money, have it returned back in their sacks, for he takes none: Whosoever will, may drink of the Water of Life freely, Revel. 22.17.

The Sacrament is as a Conduit, which receiveth water from the River; therefore when thou hast brought the Vessel of thy soul to the Conduit, thy work must be by faith to turn the Cock, and then it will run freely, and fill thy Vessel; be sure that thou minde the promise, This is my Body: This Cup is the New Testament in my Blood. Thy faith will be celestial fire to extract the quintessence and spirits of the Pro­mise.

[Page 308]3. Faith must receive Christ, and apply him to thy soul; When thou puttest forth the hand of thy body to take the bread and wine, do thou put forth the hand of faith to receive the body and blood of Christ. This is one principal act of Faith, like Joseph of Arimathea, to take Jesus down from his Cross, and lay him in the new Tomb of thine heart; Like Thomas, put thy finger of faith into his side, and cry out, My Lord, and my God; Be not discour aged O penitent soul. Are thy sins many? His mercy is free. Are thy sins weighty? His merits are full. Thou comest for bread, and will thy Saviour give thee a stone? He took no­tice of thy ferious preparation for this Ordinance, and will he frustrate thine expectation at it? Did he ever send hungry soul empty away? The law of man provides for the poor in purse, and will not the Gospel of Christ provide for the poor in spirit? Is not his commission to bind up the broken hearted? and can he be unfaithful? Why shouldst thou mistrust truth it self? Let me say to thee, as the Disciples to the blind man, Be of good chear, he calleth for thee. See how he casteth his eyes upon thee (with a look of love) as once upon Peter. Observe he stretcheth out his Armes wide to em­brace thee. He boweth down his head to kiss thee. He cryeth to thee as to Zacheus, I must abide at thy house, in thy heart to day. O make haste to receive him, and make him a feast by opening the doors of thy soul, that the King of Glory may enter in. Say to Christ, Lord, though I am un­worthy that thou shouldst come under my roof, yet [Page 309]thou art so gracious as to knock at the door of my heart, and to promise if I open, that thou wilt come in and sup with me, (and then call to him as Laban to Abrahams Steward) Come in thou blessed of the Lord, why standest thou without? I have prepared lodging for thee. Gen. 24.

Truly Reader, shouldst thou having mourned unfeignedly for thy sins, now by unbeleif hang off from thy Saviour, thou woulst much dishonour him, and disadvantage thy self. Christs greater things are for them that beleive: If thou wilt now beleive, thou shalt see the glory of God. I am very consident, if thou hadst been by the Cross (broken heart) when thy Saviour suffered, and shouldst have kneeled down before him, and said, Dearest Saviour, Why art thou now wrastling with the wrath of Heaven, and rage of Hell? He would have answered, To satisfie (poor soul) for thy sins. Again, Why dost thou dye such a cursed death? He would have said, To take the curse of the law from thy back, that so thou mightest inherit the bles­sing. Once more, Let not my Lord be angry, and I will speak this once; Blessed Redeemer, Why didst thou cry out I thirst, and drink Gall and Vinegar? Thou mightest have heard such a reply, To assure thee, Thirsty sinner, that I am sensible of thy thirst, being scorched with that fury which is due to thy sins, and that thou mightest drink of that love which is better then Wine. But stay O weary, thirsty soul but a while, and by and by thou shalt see this side opened, and blood issuing out to quench thy thirst. O put the mouth of faith to that wound, and what [Page 310]thou shalt suck thence, shall do thee good for ever. Reader, I have read that the Souldier who peirced Christs side, was blind, and that the blood flying out upon him recovered his sight. Sure I am, that this blood sprinkled on thy conscience, will purge it from dead works, to serve the living God. O there­fore bathe thy soul in this blood; when thou art at the Sacrament, say to God as the Eunuch to Philip; Here is water, what hindereth but I may be Baptized? Lord, here is blood, here is a fountain, what hin­dereth but I may wash in it? Rom. 3.24. 1 Joh. 1.7, Heb. 9.14, Gal. 6.14. Heb. 12.13. True Lord, my person is unrighteous, but thy blood is justifying blood. My heart is polluted, but O Christ, thy blood is sanctify­ing blood. My lusts are many and strong, but thy blood is mortifying blood. My soul is lost, but sweetest Sa­viour thy blood is saving blood. This Justifying, Sanctifying, Saving blood, I drink, I apply for these ends. O let this blood be upon me and my chil­dren for ever.

[Page 312]2. The second Grace to be called forth is love: And truly if thou hast acted thy faith in his Passion for, and affection to thy soul, I shall not in the least doubt but thy love to him will play its part. The Creatures (some tell us) follow the Panther, being drawn after her by her sweet odours: When Jesus Christ, out of infinite love, offered up himself a Sacrifice for thy sins, surely the sweet savour thereof may draw thy heart after him: Because of the savour of thy good oyntments, there­fore the Virgins love thee, Cant. 1.4. There is no­thing in Christ, but what may well command thy love: He is the fairest of ten thousand: He is alto­gether lovely. But his bloody sufferings for thee, and his blessed love to thee (one would think) are such Loadstones, that if thou wert as cold and hard as steel, would draw thy soul both to desire him, and to delight in him: Meditate a little more on his love to thee. Publicans and sinners love their friends who love them; and wilt thou be worse then Publicans and sinners? Consider seriously, Jesus Christ loved thee when thou wast in a loath­some estate, Ezek. 16. when thou wast wallowing in thy blood, when no eye pitied thee, then was his time of love; he passed by thee, and said unto thee, Live: yea, when thou wast in thy blood, he said unto thee, Live: And wilt thou not love him?

Ponder the heat of his love; possibly the great­ness of that fire may warm thy heart, and thou mayest reflect some heat back again; for indeed, love is a Diamond, which must be written upon [Page 313]with its own dust. He loveth thee as a servant, surely this is a favour; for he hath thousands of glorious Angels, who count it their honor and hap­piness to serve him: To be made one of his hired servants, was the great priviledge desired by the Prodigal; Ye call me Lord and Master, and ye say well, for so I am, John 13.13. but though this may be somewhat, it is not enough for him. He loveth thee as a friend: Ye are my friends, John 15.15. I have not called you servants, but friends. Friends love entirely, witness Jonathan and David: Jona­nathan loved David as his own soul. Friendship is one soul in two bodies, saith the Philosopher: This is much; but his love to thee is more then so; he loveth thee as his Brother: He is not ashamed to call them brethren: I will declare thy name unto my brethren, Heb. 2.11. Some Brethren are knit ve­ry close in the bond of love. Camh. Brit. In Queen Elizabeths Reign, in a fight between the Earl of Kildare, and Earl of Ter Owen, two of the Earl of Kildares Bre­thren were slain, which he took so heavily, that he dyed shortly. Some write, that there is no such love in the World, as between Foster-Bre­thren in Ireland: This love is great, but his love is greater. He loveth thee as his childe; the stream of love descendeth most swiftly from Parents to their children: He shall see his Seed, Isa. 53.10. How tender is the Mother of her childe: Can the Mother forget her childe that sucketh her breast? The Mothers bowels will yern towards her childe; the Mothers breasts will (put her to pain, if not drawn, and thereby) minde her of her childe: But though [Page 314]the Mother may prove a Monster, and like the Ostrich, leave her young to be destroyed; yet will I not forget thee, saith the Lord: Thou art engraven upon the palms of my hands, thy walls are ever be­fore me, Isa. 49.13, 14, 15. Children, have you any meat? If not, lo here is my body. Thou mayst say of Christs love to thee, as David of Jonathans, Thy love to me is wonderful, it far surpasses the love of women; for he loveth thee as his Spouse: Men do, or at least should love their wives above all re­lations; For this cause shall a man leave Father and Mother, and cleave to his wife. But who can con­ceive Christs love to his Spouse? Thou art all fair my love, thou hast ravished my heart, my Sister, my Spouse: How fair is thy love my Sister, my Spouse! Cant. 4.8, 9, 10. The nearest affinity is Spouse, and the nearest consanguinity is Sister; to shew that his affection is like that of the nearest relations. If this be not enough, Reader, he loveth thee as him­self, nay above himself; he did, as it were, hate himself out of love to thee. He denied himself, displeased himself, and gave himself to be buffeted, scourged, condemned, wracked, crucified, and to be a sacrifice for thy sins. Well, is it possible for thee to read of this infinite love without love! When wood hath been laid a sunning, it takes fire presently: Hast not thou been so fitted by the warm hot beams of this Sun, that now upon the very thoughts of Christ, thou art all in a flame! Truly it would be as great a miracle for thee to be in such a furnace of love, and not fired with love to him, as for the three Worthies in Daniel to be [Page 315]in the midst of the fiery furnace and not burnt. Christ loved thee so unspeakably as thou hast read, as a ser­vant, as a friend, as a brother, as a childe, as a wife, as himself, nay above himself, & all this when thon wast a sinner, without strength, yea his enemy (which three­fold gradation the holy Ghost taketh special no­tice of, Rom. 5.6, 8, 10.) and wilt thou ever give him cause to complain of thee, as Paul of his Co­rinthians, the more I love, the less I am beloved! Love him dearly, love him entirely, love him above all, love him more then all; say with the Spouse, Stay me with flagons, comfort me with apples, for I am sick of love; and with holy Brandford, sprinckle thy tren­cher, thy food with tears, that thou canst love so lo­ving and so lovely a Saviour no more.

3. When thou art at the Table, Exercise repentance; what sorrow for, and anger against thy sins should the sight of a crucified Saviour cause? Some tell us that if the murderer be brought near and touch the body slain by him, it bleeds afresh. O when thou (who art indeed the murderer of the Son of God) dost touch and taste his body and blood, shouldst not thou fall a bleeding, a weeping a fresh; Behold his broken, bleeding body with an eye of faith, and thine eye cannot but affect thine heart with grief: I am confident thou canst not see it with dry eyes. Was his soul exceeding sorrowful, heavy even unto death for thy sake, and is not thine, friend for thy sins? Did he drop so much blood, and canst thou drop never a tear? the very rocks were rent at his sufferings, and is thy heart harder then those stones? Is it possible for the head to be so [Page 316]pained and peirced, and the members not be af­fected with it? surely, Deep calleth unto Deep. Deep sufferings in Christ, for deep sorrow in thee, O Christian. If his body were broken to let his blood out, thy soul may well be broken to let it in. They shall see him whom they have peirced, and mourn for him as one that mourneth for his onely Son. Zach. 10.12.

His love may make (as Davids kindness) even a Saul to lift up his voice and weep. It is so great and so hot a fire, that (one would think) it would distil water out of thee, wert thou never so dry an herb; When Christ sat at Supper in the Pharisees house, Mary washed his feet with her tears. When Christ and thy soul are supping together, thou mayst well weep in remembrance of thy unkindness and wickedness.

But the cheifest reason why I mention repen­tance now to be exercised, is not so much for thy contrition or sorrow for sin (though when the sweet sauce is a little sharp with Vinegar, the meat will rellish the better for it) as for thine indignation and anger against sin; When thou con­siderest that thy dearest Saviour in a cold night lay groveling on the ground all over in a bloody sweat, that thy best friend in the World was so inhumane­ly used, so barbarously but chered, thou shouldst cry out (as David) in a holy passion, As the Lord liveth, the (man, the) sin that hath done this thing shall surely be put to death. When Antonius (after Caesar was Murdered in the Senate house) brought forth his Coat all bloody, cut, and man­gled, [Page 317]and laying it open to the view of the peo­ple, said, Look here is your Emperors Coat; and as the bloody-minded Conspirators have dealt by it, so have they dealt with Caesars body; Upon this they were in an uprore, and cryed out to slay the Mur­derers, and took Brands, and ran to the Houses of the Conspirators, and burnt them down to the ground, and as they apprehended the Murderers put them to death. Reader, thou seest at the Sacra­ment, the wounds and blood of thy blessed Re­deemer, the dreadful painful death which thy Soveraign underwent. O what canst thou do less then vow to be revenged on his Murderers, thy corruptions; and in an holy anger, endeavour their speedy execution: if thou wouldst have a full sight of sins filth and sinfulness, go to Mount Calvary, and behold thy Saviour hanging upon the Cross, and good Lord what thoughts wilt thou have of thy lusts! Physitians in unseemly con­vulsions, advise their Patients to look into a glass, that beholding their deformity, they may strive the more against it. The world never had such a glass as the sufferings of Jesus Christ, for the disco­very of sins loathsom, ugly features, and its hor­rid, hideous, hellish face; now how should this light provoke thee to loath and hate sin! O what Child would not abhor those weapons which murder­ed his dearest Father!

It was the glory of Alexander, that as soon as ever he had opportunity, he slew the Murderers of his Father, upon his fathers Tomb. Truely Reader a Sacrament day is a special opportunity, and thou [Page 318]wilt shew but little love to thine everlasting Father, if thou dost not now put his Murderers to death, upon those Monuments of his passion. Now thou art at the Table, think of thy unthankfulness, ambition, hypocrisie, covetousness, irreligion, and infidelity, and the rest, how these crucified the Lord of glory, and resolve through the strength of Christ, that these Hamans shall be all hanged, that these sins shall be condemned and cruci­fied.

CHAP. XX. What a Christian ought to do after a Sacrament.

I Shall speak to thy duty after the Supper. Thirdly, Which consisteth mainly in these two things, Thankeful­ness and Faithfulness.

1. Thankefulness. After such a Banquet as this is, thou mayst well give thanks. The Jews at their Passover, did sing the hundred and thirteenth Psalm with the five following Psalmes, which they cal­led the Great Hallelujah. A Christian should in every thing and at all times give thanks; but at a Sacrament, the great Hallelujah must be sung; then God must have great thanks, then we must with our souls bless the Lord, and with all within us paise his holy name. O Reader, call upon thy self as Barak and Deborah did; Awake, awake, Debo­rah; Awake, awake, Barak, utter a song and lead captivity captive thou son of Abinoam, Judg. 5. Awake my love, awake my joy, utter a song; a feast [Page 319]is made for laughter, and wine rejoyceth the heart of man. Friend, is not this a rare feast? where is thy chearful face? Is not here good wine, a cup of Nectar indeed, the blood of the Son of God? what mirth, what musick hast thou to this Banquet of Wines? Antiently it was the beginning and ending of Letters, Gaudete in Domino, Rejoyce in the Lord. It will be an excellent conclusion of this Or­dinance, to rejoyce in the Lord. O let thy soul mag­nisie the Lord, and thy spirit rejoyce in God thy Sa­viour, Luk. 1.46, 47.

The cup in the Sacrament is called the Eucharisti­cal cup, or the cup of blessing; let it be so to thee. Let thy heart and mouth say, Blessed be the Lord God of Israel, who hath visited and redeemed his people, Luk. 2.

Canst thou think of that infinite love which God manifested to thy soul without Davids return, VVhat shall I render to the Lord for all his benefits! His heart was so set upon thy salvation, His Love was so great to thy soul, that he delighted in the very death of his Son, because it tended to thy good. It pleased the Lord to bruise him, Isa. 53.10. Valde delectatus est, Junius reads it, He was excee­dingly delighted in it. Surely the mind of God was infinitely set upon the recovery of lost sinners, in that (whereas other Parents (whose love to their children in comparison of his to Christ, is but as a drop to the Ocean) follow their children to their graves with many tears, especially when they dye violent deaths) he delighted exceedingly in the barbarous death of his onely Son, in the bleeding [Page 320]of the head, because it tended to the health and eternal welfare of the members: Friend, what manner of love hath the father loved thee with? He gave his own Son to be apprehended, that thou mightest escape; his own Son to be condem­ned, that thou mightest be acquitted; his own Son to be whipped and wounded, that thou mightest be cured and healed; yea his own Son to dye a shameful, cursed death, that thou mightest live a glorious, blessed life for ever. Glory to God in the highest, peace on earth, and good will to men. Alass how unworthy art thou of this inestimable mercy. Thou art by nature a child of wrath as well as others, and hadst been now wallowing in sin with the worst in the World, if free grace had not renewed thee, nay thou hadst been roaring in Hell at this hour, if free grace had not repreived thee. Thy conscience will tell thee that thou dost not deserve the bread which springeth out of the earth, and yet thou are fed with the bread which came down from heaven; with Angels food. O infinite love! Mayst not thou well say with Mephi­bosheth to David. VVhat is thy servant, that thou shouldst look upon such a dead dog as I am? For all my fathers house were as dead men before my Lord, yet didst thou set thy servant among them that did eat at thine own Table; Lord, I was a lost, dead, dam­ned sinner before thee, liable to the unquenchable fire, and yet thou hast been pleased to set me among them that eat at thine own Table, and feed on thine own Son. O what is thy servant that thou shouldst take such notice of such a dead dog as I am!

Look abroad in the World, and thou mayst see others refused, when thou art chosen; others past by, when thou art called; others polluted, when thou art sanctified; others put off with common gifts, when thou hast special grace; others fed with the scraps of ordinary bounty, when thou hast the finest of the floor, even the fruits of saving mercy. As Elkanah gave to Peninnah and to all her sons and Daughters portions, but to Hannah he gave a worthy portion, because he loved her; So God giveth others outward portions, some of the good things of this life; but to thee O Christian, he giveth a Benja­mins mess, his image, his spirit, his son, himself, a worthy portion, a goodly heritage, because he lo­veth thee.

Others have a little meat, and drink, and wages, but thou hast the inheritance. Others, like Jehosa­phats younger Sons have some Cities, some small matters given them, but thou like the first born, hast the Kingdom, the Crown of glory; others feed on bare elements, thou hast the Sacrament; others stand without doors, and thou art admitted into the presence Chamber; others must fry eter­nally in Hell flames, and thou must enjoy falness of joy for evermore. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. To him that chose thee before the foundation of the World, for his mercy endureth for ever. To him that called thee by the word of his grace, for his mercy, &c. To him that gave his onely Son to dye for thy sins, for his mercy, &c. To him that entred into a Covenant of grace with thee, for his mercy endureth for ever. To him that [Page 322]hath provided for thee an exceeding and eternal weight of glory; for his mercy endureth for ever. O give thanks unto the Lord, for he is good, for his mercy endureth for ever.

Remember the poor on that day; Gods bounty to thee in spirituals, may well provoke thy mercy to others in carnals. The Jews at their Passover released a Prisoner in remembrance of their delive­rance from Egyptian bondage. Surely at the Lords Supper, when thy heart is warmed with Gods compassion to thee, thy hand should be enlarged in contribution to the poor, in remembrance of thy redemption out of slavery to sin and Satan. The Primitive Christians had their collections for the poor, and the Lords Supper, both on a day, On the first day of the week: Because the Saints like the wall being then heated by the Sun, should reflect that heat on the passengers, on others, Acts 20.7. 2 Cor. 16.1. Thy cup runneth over, O let others drink with thee; Thy Charity may make thy Coffer lighter, but it will make thy crown heavier. It was a notable expression of one, who having given much away, was like to want, and asked, what she would do? I repent not of my charity, for what I have lost in one World, I have gained in another.

2. Faithfulness. The Sacrament is a strong en­gagement to sanctity; Sacramentum est juramentum. At the Lords Supper thou takest a new Oath of Allegiance to the King of Saints, whereby every wilful iniquity after it becomes perjury. [...]; Septuam, a Hedge. The Greek word for an Oath, cometh from a word [Page 323]signisieth an Hedge, to shew that an Oath should keep men in, and prevent their wandering out of the field of Gods word. It is the character of an Harlot, She forgetteth the Covenant of her God. Prov. 2.17. I know that the Devil will come to sit with thee after Supper. Flies love to settle on the sweetest perfumes. When Israel had drunk of the Rock which followed them (which Rock was Christ) then Amalek fought them. When Jesus Christ had received the Sacrament of Baptism, then the Devil pursued him with his fierce assaults. When thou hast been at the Table, expect the Temp­ter. That subtle theif will hear of the new treasure of grace which is brought into thy house, thy heart, and will use all his pollicy and power to rob thee of it; thy care must be by stronger Bolts and Locks then ordinary, by greater diligence and watchfulness then before, to secure it.

Surely Reader, If thou didst but find the Savi­our in the Sacrament, thou canst not but fear sin after the Sacrament. Thou hast seen what sin cost Christ; didst thou not at the Table see the Lord Jesus hanging on the Cross? Didst thou not thus bespeak thy soul? Look O my soul, who hangeth there! Alass, it is thy dearest Redeemer. See his bloody head, bloody hands, bloody back, belly, his body all over bloody, But O his bleeding soul! Dost thou not hear his lamentation. My God, My God, why hast thou forsaken me? What thinkest thou, is the cause of all this? Ah tis thy sins which is the source of all these sorrows. And canst thou joyn with them, or love those lusts that hate the Lord? Canst [Page 324]thou wound him whom God hath wounded, and crucifie the Lord Jesus afresh. Hath not thy Saviour suffered enough already! O here is a Medicine instar omnium, instead of all, to kill those diseases of thy soul. It is said of the Souldiers of Pompey, that though he could not keep them in the Camp by any perswasi­on, yet when Pompey threw himself upon the ground and told them, If ye will go, ye shall tram­ple upon your General. Then saith Plutarch (in the life of Pompey) they were overcome. Truely if nothing will disswade thee from sin, yet this con­sideration, that it is a trampling upon thy blessed Saviour, should prevail with thee. Though thou shouldst be marching never so furiously, yet (as Joabs Souldiers, when they saw the dead body of Amasa, stay'd their march and stood still) when thou seest the mangled, wounded, peirced, crucified body of thy Saviour, thou shouldst stop & proceed no further.

How many arguments mayst thou find in this ordi­nance, to be close in thy obedience! The greatness of Christs love calleth for graciousness in thy life. The love of Christ constraineth, 2 Cor. 5.14. Other Motives may perswade, but this compelleth. If deliverance from the yoke of Pharoah were such a bond to obedience, what is deliverance from sin, & wrath, & hell? mayst not thou Reader, say with the Jews, After such a deli­verance as this, should I again break thy Commande­ments, woulst thou not be angry with me till thou hast consumed me? Ezr. 9.13. They that receive such cour­tesies (if any men the World) sell their liberty, and ought to be Christs servants, [...] Friend, hath God wiped off the old score? & wilt thou run again [Page 325]in debt? did Christ speak peace to thee at the Table, and wilt thou turn again to folly? O Reader, when thou art tempted to sin, say with the Spouse, I have washed my feet, how shall I defile them? I have washed my soul, how shall I pollute it with sin? I have given my self wholly to God before Angels & men, and how can I do this great wickednes & sin against my God, against my Saviour, against my Covenant. There is a beast (some write) which if she be feeding, & doth but turn her head about, forgeteth what she was doing. O do not thou after thou hast fed on the bread of life for­get what thou wast doing; but as at the Sacrament thou hast remembred Christs death, so do it after by dying to sin all the days of thy life. O do not use this ordinance, as Papists do the Popes Indulgences, to purchase a new licence to sin. Judas went from the Supper to betray his Master; Absolom as arrant a dis­sembler as he was, pretended to hate such ingrati­tude; Is this thy kindness to thy friend (saith he to Hu­shai) why hast thou left him? when thou art by any fini­ster carriage departing from Christ, give conscience leave to ask thee, Is this thy kindness to thy friend? Ah why dost thou leave him, & serve him thus? thy sins will be more sinful because God is more merciful to thee then to others; The children of Israel have ( onely the Seventy read) done evil from their youth up, Jer. 32.30 As if there had been no sinners in the world but they; their priviledges being greater then others, their provocations were more grievous. The unkindness of a friend hath much of an enemy in it. David was not much troubled at Shimei's rayling, but Ab­soloms rebellion pierced his very soul; My son that [Page 226]came out of my bowels hath lifted up his hands against me. Wilt thou give thy Saviour cause to complain, He that did eat bread with me hath lift up his heels against me? Psal. 41.3. He that did eat at my table, nay eat of my flesh and drink of my blood, he hath lift up his heart, and his hand, and his heel against me? It was an aggravation of Sauls fall, he fell as though he had not been anointed, 2 Sam. 1. And it will be a sad aggravation of thy fall, if thou shouldst fin as if thou hadst not been at a Sacrament.

It is reported of an Elephant that being faln down, and by reason of the inflexibleness of his legs, unable to rise, a Forrester came by and help­ed him up, with which kindness the Elephant was so taken that he followed the man up and down, did him much service, and never left him till his dying day. Reader, the moral is plain, thou wast faln, and never able to rise of thy self: The Lord Jesus Christ forsook his Father in Heaven and his Mother on Earth, suffered unconceivable sorrows to help thee up; what love shouldst thou have to him? what service shouldst thou do for him? Thou canst not do less, since he hath redeemed thee out of the hands of thine enemies, then serve him in holiness and righteousness all thy days. As the Hop in its growing follows the course of the Sun from East to West, and will rather break then do other­wise; So shouldst thou in all thy actions follow the course of the Sun of Righteousness, and rather dye then deny him.

When Moses came from the Mount where he had been conversing with God, his face shined, [Page 227]Exod. 34.30. When thou goest from the Table where thou hast had sweet communion with thy God, The face of thy conversation must shine so with holiness that others may take notice of it.

Its said of the High Priest and Elders that obser­ving the language and carriage of Peter and John, They marvelled, and they took knowledge of them that they had been with Jesus, Acts 4.13. So thy words should be so gracious, and thy works so exemplary after a Sacrament, that all those with whom thou hast to do, may marvel and take knowledge that thou hast b [...]en with Jesus; that at the Table thou didst sup with Christ, and Christ with thee.

I shall onely answer a doubt or two from a troubled Conscience; and conclude this Ordi­nance.

Object. 1. But possbly thou wilt say (O penitent Soul!) I have been at the Sacrament and found little joy, what shall I do?

Answ. Though thou didst not finde any ravish­ing comfort at the Table, yet it may be thou mightst receive more grace from Christ. When thou didst not spring upward in Joy, thou mightst root thy self more downward in Humility. Here is no loss; Hea­ven is the proper place for comfort, Earth for Grace. I expect my reward in another World; if I can but do my work well here, I shall be satisfied. A se­rious Christian may well be contented with solid peace without extasies. Therefore be not discou­raged.

Object. 2. But I finde no peace, no calmness of spirit. [Page 328]I fear my heart was so dead and dull, that I did neither act grace in the ordinance, nor receive grace through the ordinance, for I saw never a smile in Gods face all the while.

Answ. Didst thou not go in thine own strength? if so, no wonder that thou art disheartned. Jacob told his Wives, I perceive that your Fathers counte­nance is not towards me as at other times; but what was the matter; This Jacob, say Labans sons, hath taken away all that was our Fathers, he hath got his riches. The glory of God (as I may say) is his Wealth, his Treasure, The riches of his glory, Rom. 9.23. Now if thou didst rob God of any part, of his treasure by thy self-confidence, it is no mar­vil that thy fathers countenance was not so plea­sant towards thee as at other times. In brief, I would wish thee to reflect both upon thy prepara­tion for, and carriage at the Ordinance, and if thou findest thy self faulty, confess and bewail it; hereby thou mayst yet attain the efficacy of the Or­dinance. When Physick is taken down, and doth not work, Physitians often give their Patients something to quicken it, and it proves exceeding instrumental for the diseased persons good; A sin­cere lamentation of thy negligence before, or carelesness at the Table (supposing that thy heart be right with God) will much help forward the operation of the Sacrament. If thou findest that thou wast faithful in the discharge of thy duty, then by no means despond, but wait. Food doth not nourish as soon as it is taken into the body, there must be time allowed for concoction. The [Page 329]strongest meats are longest in digesting, but they give the most and the best nourishment. Faith and Prayer will at last, like skilful Midwives, deliver the promises safely of those blessings which did stick for a time in the birth. It is good that thy soul should both hope, and quietly wait for the salvation of God. There is light sown for thee, O thou child of light, who walkest in darkness, and be confident it will spring up.

CHAP. XXI. How to exercise our selves to godliness on a Lords Day.

BEcause the Lords Day is the special time for Religious Duties, I shall therefore Reader, give thee here some particular directions for thy Sanctification of it, and Edification by it.

As of all actions, none call for more care then holy duties; so of all seasons for those actions, none commandeth so much caution and Consci­ence as the Lords Day.

The first Command teacheth us the object of Worship; the second, the matter of Worship; [Page 336]the third, the manner of Worship; the fourth, the time of Worship.

That God is to be worshipped, Time of wor­ship is juris naturalis, one of seven is juris positivi. that some time must be set apart for that work, is Moral, Natu­ral, and written on the Tables of all our hearts; but that one day of seven must be consecrated to this end, is Moral, Positive, and written on the Tables of stone.

All Nations have had their seasons for Sacrifice, even the Heathen who worshipped dumb Idols, had their Festivals and Holy days. It is reported of Alexander Severus, Emperor of Rome, that he would on a Sabbath Day lay aside his Wordly af­fairs, and go into the Capitol to Worship his gods. Among those that acknowledge the true God, the Turks have their Stata tempora, set times of devo­tion, nay, they have their Fryday Sabbath.

But to keep the Lords Day upon a conscientious ground, and in a religious manner, is peculiar to the true Christian. In the primitive times, the observation of this day was esteemed the princi­pal sign of a Saint. Indeed our Sanctification of it, is by God himself counted a sign that he hath sancti­fied us, Exod. 31.13.

It is observable, that God hath fenced this Com­mand with more hedges then ordinary, to pre­vent our excursions:

1. It is markt with a Memento above other com­mands, Remember the Sabbath Day, to keep it holy; partly, because of our forgetfulness; and partly, because of its concernments.

2. Its delivered both Negatively, and Affirma­tively, [Page 337]which no other commands is, to shew how strongly it bindes.

3. It hath more Reasons to enforce it then any other Precept; Its Equity, Gods Bounty, His own Pattern, and the Days Benediction.

4. Its put in the close of the first, Est caput Reli­gionis & totum Dei cultum continet. Willet in Exod. 35.1. and begin­ning of the second Table, to note, that the obser­vation of both Tables, depends much upon the Sanctification of this day.

It is considerable also, that it is more repeated then other of the Commands, Exod. 20.31. & 14.34. and 24.35. & 1.19. Levit. 3.28.30.

God would have Israel know, Omni tempore Sabbato debere cessare, Aug. in Exod. quaest. 160. in those fore­quoted places, that their busiest times, earing and harvest, and the very building of the Taberna­cle, must give way to this Precept.

On the Lords Day we go into Gods Sanctuary, and his pleasure is, that we reverence his Sanctuary, Levit. 19.30. The Jews indeed made a great stir about their outward reverencing the Temple: Willet in loc. They tell us, they were not to go in with a staff, nor shoes, nor to spit in it, nor when they went away, to turn their backs upon it, but go sideling, Ezek. 8.16. but certainly Gods meaning is princi­pally, that we do with inward reverence and se­riousness worship him in his Sanctuary.

Reader, I desire thee to take notice, that the more holy any action is, the more heedful thou oughtest to be about it: Upon which account, the duties of this day require extraordinary dili­gence; for they have a double die of holiness up­on them, they are double gilt: Thy task on that [Page 338]day, or the exercises thereof, are of Divine Insti­tution, and so is the time, the day: Thou hast Gods hand and seal to the duties, he commands thee to pray, hear, sing, meditate, receive the Sa­crament; and thou hast also Gods hand and seal to the day, Acts 20.7. 1 Cor. 16.2. Revel. 1.10. It is considerable, that in the fourth Command, God doth not say, Remember the seventh day, to keep it holy; but, Remember the Sabbath Day, to keep it holy; this Zanchy takes great notice of: further, the se­venth, or a seventh, is the Sabbath of the Lord thy God; so then the morality of that Command is one day of even. The Jews seventh day was buried in Christs grave, though its shadow walked a little while after. Take heed how thou observest this day, Gods eye is very much upon thy behavior in his house; there­fore in the Tabernacle, the place of publike worship, it was commanded, Ne putes te in domo Dei male posse conversari, & occultari. Oleaster. Exod. 25.37. Thou shalt make seven lamps, and they shall light the lamps that they may give light: to teach us, that nothing there escapes his sight, for in his house there is always light: His eye beholds all thy commission of evil, and all thine omission of good there: In his Sanctuary thou canst not sin in secret; there are seven Lamps to discover thy miscarriages in the Lords house, and therefore it behoves thee to be very pious in that place. Af­terwards, when the Temple was built, and became heir to the Tabernacle, as that succeeded this in the Celebration of Gods Worship, so also in Gods observation of all the works done there: Mine eye (saith God) shall be there perpetually, 1 Kings 9.3. There is a threefold eye of God present in the Assemblies of his people.

[Page 339]1. There is the eye of observation and inspection: God seeth what uprightness and seriousness there is in thy prayers and performances; God eyeth and takes notice, what integrity and fervency thou hast in thy services and sacrifices: Mine eyes are upon all their ways, Jer. 16.17. Whether thou art praying, or reading, or hearing, or singing, his eye is upon thee; and whether thou perform­est thy duties slothfully and sluggishly, or duti­fully and diligently, he observeth thee: His eyes behold, and his eye-lids try the children of men.

2. There is the eye of favour and benediction: Gods eye can convey a blessing as well as his hand: I will set mine eyes upon them for good, Amos 9.4. And Gods eye can speak his good will as well as his heart: Mine eye and my heart shall be there; that is, in my house, 2 Chron. 7.16. The affection of the breast is seen at the brows, Mine eye shall be upon the faithful of the Land, Psal. 101.6. Gods eye is in his house, to approve and bless thee, if thou sanctifie him in Ordinances. Friend, keep the Lords Day with care and conscience, perform thy duties with suitable graces, and Gods eye will be upon thee, thou shalt see his love in his pleasant and gracious looks. Jesus Christ beholds and ap­proves the gracious performances of his people; he seems to say to them, as Paul to the Colossians, Though I am absent from you in the flesh, yet am I present with you in the Spirit, joying and beholding your order, Col. 2.15.

3. There is the eye of fury and indignation: Gods looks will speak his anger, as well as his [Page 340]blows: His fury is visible by his frowns; Mine eyes shall be upon them for evil. Gods sight can wound as deeply as his Sword. Job speaks of him, He sharpneth his eyes upon me, Job 16.9. Wilde Beasts when they fight, whet their eyes, as well as their teeth. An Enemy enraged, looks on his Antagonist, as if he would look through him. He sharpneth his eyes upon me, as if he would stab me to the heart with a glance of his eye; so an Expositor glosseth on it. If thou wait on God irreverently, Wor­ship him carelesly, and prophanest his Day, ei­ther by Corporal labour, or Spiritual idleness, thou mayest not expect his eye of favour, but of fury: If ye will not hearken unto me, to hal­low the Sabbath, then will I kindle a fire, which shall devour the Palaces of Jerusalem, and none shall quench it, Jerem. 17. ult. Ezek. 22.26, 31. Gods severity hath been remarkable on the Prophaners of his Sabbath. The first blow given the German Churches, was on the Lords Day, which they carelesly observed; on that day Prague was lost. When men disturb Gods rest, God doth usually deprive them of rest. The day of the Lord is like to be a dreadful day to them that despise the Lords Day.

Truly God is as jealous in his Courts under the Gospel as he was under the Law. Christ, whose eyes are as a flame of fire, walks in the midst of the Golden Candlesticks throughout the World; He observes how holy duties are performed, and how his holy day is sanctified; When two or three [Page 341]are gathered together in his name, he is in the midst of them, Mat. 18.20. He is in the midst of us, to behold our inward and outward carriage in his Courts; he observeth in praying, what confessions are made of sin, with what confusion of face, and contrition of heart, what petitions are put up for grace and pardon, with what integrity of spirit, and fervency of affection. He observeth in hear­ing, whether men hear with attention sutable to that word which is able to save their souls, whe­ther men receive the truth in the love of it, whe­ther they resolve on subjection, and to give them­selves up to that form of Doctrine which is given down to them, or whether men hear Sermons as Children turn over books meerly for the gays that are in them; He goeth down into the garden of Nuts, to see the fruits of the Valley, Cant. 6.11. He seeth the rotten bough of Hypocrisie, the leaves of profession, without the fruits of an answerable conversation, He seeth all thine unripe, sowre, in­digested duties.

Reader, If I were to counsel thee how to spend a Market day so, that thou mightest gain much wealth and treasure, I doubt not but thou wouldst hearken to me; I am now to advise thee how to spend the Lords day, the Market day for thy soul, so, that thou mayst get the true treasure, durable riches and righteousness; I pray thee to hear and obey the directions which I have to deliver thee from the Lord, for that end.

First, Make preparation for the day. There is scarce any work which admits of any considerable [Page 342]perfection, but require some previous preparation. In works of nature, the ground must be dunged, dressed, plowed, harrowed, and all to prepare it for the seed. In works of Art the Musitian tuneth his Viol, screwing up some of his strings higher, letting some down lower, as occasion is, and all to prepare it for his lesson, and indeed without this he would make but sad M [...]sick. Truely Friend thus it is with us in matters of higher moment; hearts, like soil, must be prepared for the seed of the Word (how many a Sermon hath been lost, be­cause this was wanting!) and the Viols of our souls must be tuned to praise God, or otherwise they will sound but harshly in his ears.

The Priests were to wash in the Laver, when they went into the Tabernacle, and when they came near to the Altar to Minister upon pain of death, Exod. 30.19, 20. Signifying that to holy performances there is required holy prepartion; Sutable to which is Davids speech, I will wash my hands in innocency, so will I compass thine Altar, Psa. 26.

When the Temple was to be built, the stones were hewn, and the timber squared and fitted, before they were brought to the place where the Temple stood; there was neither ax, nor ham­mer, nor any use of them in the Temple: And what doth this speak, but that the Christian must be pollished and prepared to be a spiritual Temple, an habitation for the God of Jacob, and also fitted for his worship, which was then in the Temple.

There is no duty but requires some previous dis­positi on. A little break-fast quickens the appetite to a good dinner; duty fits the heart for duty; Consider prayer. The Christian must be poor in spirit, that would prevail in prayer for spiritual riches. The vessel must be empty before it can be fil'd. O Lord, thou wilt prepare their heart, thou wilt cause thine ear to hear, Psa. 10.17. for hearing; the weeds must be pluckt up before the grain be thrown into the ground; Wherefore laying aside all malice and all guile and Hypocrisies, As new born born babes desire the sincere milk of the word, 1 Pet. 2.1, 2. In singing; the lungs must be good, the inwards clean, before the voice will be sweet and clear. O God, my heart is fixed, my heart is fixed, I will sing and give praise, Psa. 57.7. So for the Lords day, the Israelites had their preparation. It was the preparation, that is, the day before the Sabbath, Mark. 15.42.

The preparation for the Lords day, consisteth partly in care so to order Worldly businesses, that they may not incroach on the Sabbath; Some ex­positours observe that the word Remember, in the fourth Command, enjoyneth a provident foresight and diligent dispatch of earthly affairs on the day before, that nothing may remain to disquiet us in, or disturb Gods day of rest; There is an obser­vable place, If thou keep thy foot from my Sabbath, Isa. 58.13. that is from treading on my holy ground with the dirty feet of earthly affairs, or affections. The Jews preparation began at three of the clock in the afternoon, Inritibus Pagan which the Hebrews called the [Page 344] Sabbath Eve; The antient Fathers called Caena pura, from the Heathen (say some) whose Religion taught them in their Sacrifices to certain of their Gods, to prepare themselves by a strict kind of ho­liness, at which time they had a Supper consisting of meats holy in their opinion.

The Jews were so careful in their preparation, Buxto [...]. Syna gog Iud. c. 10. extalm [...]d. that saith mine Author, to further it, the best and wealthiest of them, even those that had many servants, and were Masters of Families, would chop hearbs, sweep the house, cleave wood, kindle the fire and do such like things. The marriner that intendeth a voyage, putteth his Ship off from Land; so truly, Friend, if thou woulst lanch Heaven-ward upon a Lords day, there is a necessity that the Vessel of thy heart be put off from the earth. When our blessed Saviour was teaching the people, he was disturbed by one that told him, Behold thy Mother and thy brethren, standwithout desiring to speak with thee, Mat. 12.47. So when thou art hearing, or praying, or about any Religious Ordinance, what an hinde­rance, what a disturbance will it be for thy heart to suggest to thee, Man, thy calling, thy compani­ons, or such and such things which lye upon the spoil through thy negligence in the week-days, they all stand without desiring to speak with thee. If thou wouldst avoid distraction, prevent the occasions; As Isaiah said to Hezekiah, Set thine house in order against thy deaths day; So I say to thee, Set thy house in order, and thy heart in order against the Lords day.

The main preparation of the heart for a Sab­bath, lyeth in removing the filth of Sin, Accedentiad divina mysteria dei (que) contempla­tionem deponen­da sunt calcea­menta, i.e. passi­ones, affectiones simul & ratio­nes humanae & terrenae. Cor. a Lapid. in Exod 3. and in quickening, and awakening grace, sin must be removed; If the stomach be foul, it must be pur­ged before it be fed, or the meat will nourish and strengthen, not nature, but the ill humours; If a man purge himself from these (It is true of evil affections, as well as evil persons) he shall be a Vesselunto honor, sanctified and meet for the Masters use, and prepared unto every good work, 2 Tim. 2.21.

Superfluity of naughtiness, must be laid aside before we can receive the word with meekness, James 1.21. When the Vessel is unclean, it sowres quickly the sweetest liquors powred into it; when the heart is unclean, it loseth the good it might receive by the truths of God.

As sin must be cast out, so grace must be cal­led up; Grace is like fire apt to be deadish and dull, thy duty is before-hand, therefore to blow it up; Most people upon a Sabbath adorn their bodies, with their best cloaths; but, Alass, who almost attireth his soul as he ought on this day, when he is going to meet the blessed Redeemer!

Reader, Suppose thou wert a person of great quality and estate, and the King should send thee word, that he would dine with thee to morrow, what preparation wouldst thou make for his enter­tainment? would not thy first work be to cleanse thy house, by causing the dust to be swept out, the flores to be washt, nay rubd, every thing to be neat and cleanly? Wouldst thou not put up thy choicest Hangings, lay on thy richest Carpets, [Page 346]bring out thy best plate, adorn thy room with thy costliest furniture, endeavour that all things should be in print, somwhat suitable to the dig­nity of so great a Prince. I tell thee, that the great King of all the World, doth give thee no­tice in his Word, that on such a day, being the Sabbath, he intends to sup with thee: Now friend, what preparation wilt thou make, to testifie thy respect to this blessed and onely Potentate? Canst thou beforehand do less then sweep out the dust of sin, and wash the room of thine heart clean, adorn it with the best furniture, the Graces, the embroidery of the Holy Ghost. Truly unless this be done, Christ will not think himself welcome, nay all thy pretended entertainment of him, will be not onely infinitely unworthy of, but also pro­voking to so jealous and glorious a Prince.

Believe it, thy profit by a Sabbath, depends not a little upon thy preparation for the Sabbath; till the matter be prepared, how can it receive the form, Job 11.12, 13. Thou hast enjoyed many Lords Days, and it may be got little soul-saving good: Thou goest to the House of God, where a table (in the preaching of the Gospel) is set be­fore thee, spread with all the dainties of Par­don, Love, Grace, Peace, and Eternal Life, at which others sit and feed, their Souls are fill'd with Marrow and Fatness, and their mouthes praise the Lord with joyful lips; but thou hast no stomack, canst eat little, and savour nothing: I dare be the Physici­an to tell thee the cause & cure of this; the cause is, Thy stomack is foul, thy heart is unclean; and there­fore [Page 347]as a man that hath a cold, or some disease predominant, cannot rellish his meat, but com­plains sometimes of the meat, sometime of the Cook, when the fault is in himself; so thou canst taste no goodness in the best meat, neither Prayer, nor Scripture; neither Sermon, nor Sabbath are savoury to thee, yet it may be thou blamest the Preacher, he doth not dress the meat to thy mind, when the fault is in the foulness of thy affections: Thy cure must be, to purge out this old leaven, to take some pains beforehand in cleansing thy heart. When the stomack is clean, as after purg­ing or fasting, how sweet is a piece of bread! So if thou wouldst but in secret search thy soul, vo­mit up thy filth, by a penitent confession, cleanse thine heart by sincere contribution, and wouldst then frequent the publique Ordinances, thou wouldst finde prayer sweet, preaching sweet, the Sacrament sweet, every service sweet: O how wouldst thou love the habitation of Gods House, and the place where his honor dwelleth!

Prepare to meet thy God, O Christian; betake thy self to thy chamber on the Saturday night, confess and bewail thine unthankfulness for, and unfruitfulness under the Ordinances of God; shame and condemn thy self for thy sins; entreat God to prepare thy heart for, and assist it in thy Re­ligious performances; spend some time in consi­deration of the infinite Majestie, Holiness, Jealou­sie and Goodness of that God, with whom thou art to have to do in sacred duties; ponder the weight and importance of his holy Ordinances, how [Page 348]they concern thy salvation or damnation, thine everlasting life or death; how certainly they will either further thine unchangeable welfare, or en­crease thine endless wo; meditate on the short­ness of the time thou hast to enjoy Sabbaths in, how near thy life may be to an end, how speedi­ly, and how easily God may take down thine earthly Tabernacle, how there is no working, no labouring, no striving in the other World, to which thou art hastning, and continue musing and blowing, till the fire burneth; thou canst not think the good thou mayest gain by such fore-thoughts, how pleasant and profitable a Lords Day would be to thee, after such a preparation. The oven of thine heart thus baked in (as it were) over night, would be easily heated the next morning; the fire so well raked up when thou wentest to bed, would be the sooner kindled when thou shouldst rise: If thou wouldst thus leave thine heart with God on the Saturday night, thou shouldst finde it with him in the Lords Day morning.

Secondly, Possess thy soul in the morning with the greatness of thy priviledge, in the enjoyment of a Sabbath, and such seasons of grace: Look upon thy work that day, as thy reward; thy duty on that day, as thy greatest Dignity. O what a favour, what an honor, what happiness doth God vouch­safe to thee, in affording thee such a golden sea­son! David, though a King, the Head of the best people in the World, esteemed it an honor to be the lowest Officer in Gods House; to be a Door­keeper [Page 349]there, to fit at the threshold, as it is in the Hebrew, Psal. 84.10. If the Queen of Sheba could say, when she saw the wealth, and heard the wis­dom of Solomon, Happy are these thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom; and blessed be the Lord God of Israel, which delighted in thee, to set thee on the Throne of Israel; because the Lord loved Israel for ever, therefore made he thee King, 1 Kings 10.8, 9. mayest not thou when thou beholdest the beautiful face of thy Saviour, in the glass of Or­dinances; and hearest the sweet delightful voyce of Jesus Christ, a greater then Solomon; when thou seest the delicate and plentiful provision, the feast of fat things, of wine on the lees well refined, which he makes for his people, upon better ground say, Blessed are thy servants that hear thee daily, watching at thy gates, waiting at the posts of thy doors, Prov. 8.34. Blessed are they that dwell in thy house, they will be still praising thee: And blessed be the Lord God of Israel, which delighted in thee, to set thee on the Throne of Israel; because he loved Israel for ever, therefore hath he made thee King.

The Ordinances of God are called an appearing before God; the fruition of them is a seeing his face: Capernaum, because of them, was said to be lifted up to Heaven. Who can tell what ho­nor it is to appear in the presence of this King; or what happiness it is to see his comely counte­nance! Those that enjoy this, are lifted up to Heaven.

Israel was an unparallel'd people, because of this incomparable priviledge; For what Nation is there so great, which hath God so nigh unto them? Deut. 4.7. In the Ordinances of God, the Chri­stian hath sweet communion, with ravishing de­light in, and enflamed affection to the blessed God; in them he tastes God to be gracious, hath the First-fruits of his Glorious and Eternal Har­vest.

Well might the French Protestants call their place of publique meeting Paradise: Well might David cry out, Psal. 84.1, 2. & 27.4. How amia­ble are thy Tabernacles, O Lord of Hosts! At the Tabernacle God did meet David: Who can tell what joyful greeting there was at that holy meet­ing; what sweet kisses, what loving embraces God gave his soul?

As the Ordinances are Heaven in a glass; so the Lords Day is Heaven in a map: This is to be valued at an high rate, because therein we enjoy all the means of communion with God, in the highest degree and measure, without inter­ruption. The Hebrews call thee Week days pro­phane days, but this is an holy, pious day. The Greeks call them working days, but this is a day of sweet rest. Other days are common and ordi­nary handmaids, but this is fitly termed by the Jews, the Queen of days: Many Daughters have done wisely, but thou hast excelled them all: Many days, as Lecture-days, Fast-days, Thanksgiving­days, have done vertuously, have done valiant­ly; but thou, O Queen of days, hast excelled [Page 351]them all: They, like Saul, have slain their thou­sands of Spiritual Enemies; but thou hast slain, as David, thy ten thousands: They, like the peo­ple, must worship afar off, but thou, like Moses, mayest draw near, go up into the mount: There is none like thee, whom God knoweth face to face. Well may other days say to thee, as the people to David, Thou art worth ten thousand of us: Well might the good Soul run to meet thee in the morning, and salute thee with Veni Spousa mea, Come my sweet Spouse, thee I have loved, for thee I have longed, and thou art my dearest de­light.

Take heed of counting the Sabbath thy burden, and thine attendance upon that day on the Ordi­nances of God, thy bondage: It argued spirits full of froth and filth, to cry out, When will the new Moon be gone, that we may sell our corn; and the Sabbath, that we may set forth wheat, Amos 8.5. Count Religious duties, not thy fetters, but thy greatest freedom.

Think what the Phaenix is amongst birds, the Lyon among beasts, Fire among the Elements, that is the Lords Day among the days. Ordinary days, like wax in a shop, have their use, are worth somewhat; but this like wax to some Deeds, or which hath the Kings Seal to it, is worth thou­sands. What is said of that Day of the Lord, may in a gracious sense be spoken of the Lords Day, There is none like it, before it, neither shall be after it. Upon this day Christ carrieth the Soul into his Wine-cellar, and his Banner over it is Love: [Page 352]Upon other days he feeds his members upon this day, he feasts them; they have their ordinary every day, but upon this day exceedings; Upon this day he brings forth his living water, his best Wine; On this day, he gives the sweetest bread, the finest flower, the true meat, his own body. On this day he met the two Disciples and made their hearts warm, and even burn within them by the fire of his words; On this day, Saints that slept, arose out of their beds, their graves; Mat. 27. On this day, the Holy Ghost descended on the Apostles; On this day, the Lord brought forth the light of the World in Creation; On this day, Christ brought forth the light of his new Heavens and new Earth by his Resurrection; On this day, St. John had his glorious Revelation, containing the Churches state to the Worlds dissolution; On this day, he visited his dear Apostles with grace and peace; saying to them, Peace be unto you, behold my hands and my feet. On this day, he burst asunder the bands of death, he broke in peices the gates of Hell, he led captivity captive, trampled upon Principalities and Powers, and and triumphed over, grave, sin, the curse of the law, and Satan; Upon this day, he still rides triumphantly in the Chariot of his Ordinances, conquering and to conquer, casting down high thoughts, and subduing sinners to himself. It may be said of the Sabbath as of Sion, This and that man was born in her and the highest himself shall esta­blish her. The Lord shall count when he writeth up the people, that this man was born then, Selah. [Page 353] Psa. 87.56. O blessed day, how many thou­sands souls have known thee the day of their new births! How willing have the people been in thee day of Gods power in the beauties of holiness from the womb of the morning, thou hast the dews of thy youth. Blessed art thou among days, from hence forth all generations shall call thee blessed. Blessed be the Father who made thee; blessed be the Son who bought thee; blessed be the Spirit who sanctifieth thee, and blessed are all they that prize and improve thee. Reader, thou hast not a drop of true holiness, if thou dost not bless God (as is reported of the Jews) at the coming in, and going out of this holy and blessed day.

Thirdly, Consider there is a present price put into thy hands, to get and increase grace, and therefore improve it. The wisdom of a Christian consisteth in observing his seasons; the High God sends man to School to the silly Ant, to learn this Art and peice of good Husbandry, Go to the Ant thou sluggard, consider her ways and be wise, which ha­ving no Guide, Overseer, nor Ruler, provideth her food in the Summer, and gathereth her meat in the Harvest, Prov. 6.6, 7, 8. The Ants are a feeble folk, but famous for their forecast, and deserve saith one, to be fed with the finest of the Wheat, for the pattern they give to man. They labour not onely all day, but even by Moon-light they gather huge heaps together, lay it out a drying in a warm day, least it should putrifie, & bite off the ends of the ends of the grain least it should grow; but observe the season of this care and diligence; She provideth [Page 354]her food in the Summer, and gathereth her meat in the Harvest. Then that time is the Ants opportu­nity; if she do it not then, she cannot do it at all; therefore she makes use of that season. O that Friend, thou wert but as wise for the bread which came down from Heaven, as this poor Pismire is for the bread which springs out of the earth! Christians are called Doves. The Turtle Dove is called in the Hebrew Tor, of the Original Tur, and thence comes our Latin Turtur, which signi­fieth to observe or search, for so this Bird obser­veth her time of going and coming, Jer. 8.7. for she departeth before Winter into some warm climate. The Lords day is the Summer, thine Har­vest time; Labour now for Christ and grace, or thou art lost for ever. The Farmer that loyters at other times, will work hard and sweat in Harvest. If he do not reap then, he knows he can never pay his rent and feed his Family, but is ruined. Rea­der, if thou dost not on a Lords day gather in grace, how wilt thou do to lay out grace in the week days? nay how wilt thou do to spend grace upon a dying bed, when thou art to step into the other World! He that gathereth in Summer, is a wise son; but he that sleepeth in Harvest, is a son that causeth shame, Prov. 10.5. The Jews might gather no Manna on the Sabbath, but Gentiles must then especially get the bread of life. The Water-man must observe when Wind and Tide are for his turn, and then bestir himself, or other­wise he must come short of his Haven. It concerns thee to mind Sabbaths; then the gales of the Spi­rit [Page 355]blow fair for thy voyage; then the waters of Ordinances run right for the port to which thou art bound; therefore do not then laze and loyter, but labour for thy God, thy soul, and thine ever­lasting life; Therefore shall every one that is godly, seek thee in a time when thou mayst be found. Psa. 32.6.

The Musitian must play his lesson whilst the in­strument is in Tune, because the weather may alter. The good Husband for his soul must buy of Christ gold to inrich him, and raiment to cloath him, while the Fayr lasts, for it will quickly be over. Esau came too late and lost thereby the blessing; many come too late and lose their souls by it. To every thing there is a season, saith God, Eccles. 3.1. The Lords day is thy season when grace and mercy are tendered to thee; how will thou escape if thou neglectest (or carest not for, as the word [...] signifieth) so great Salvation. Heb. 2.3. Open unto Christ when he knocketh at the door of thy heart with the finger of his Spirit. Do not bid him come to morrow, lest that mor­row never come,

Its good (we say) to make Hay while the Sun shines, for the Heavens may be cloudy. Its good to em­brace a present opportunity, for time is bald be­hind; thou canst not assure thy self of a second Sabbath. Seasons of grace are not like Tides, that a man may miss one and take another. What Christ said of himself, is true of Sabbaths; The poor ye have always with you, but me ye have not always. Time thou hast always with thee while thou livest, [Page 356]but the Sabbath thou hast not always. Nay with­in a shorter time then thou imaginest; God may deprive thee both of time and opportunity, both of Week days and Lords days; and if thou art now sleeping and snoring when thou should be waking and working, what a cut will it be to thy heart to reflect upon the Sabbaths which thou hast had and lost, enjoyed and mispent! Je­rusalem in the days of her affliction and of her mi­sery, remembred all her pleasant things that she had in the days of old, Lam. 1.9. So Reader if thou shouldst neglect to improve Sabbaths now in the day of thy misery, or rather in the everlasting night of thine affliction in hell, thou wilt remember thy Sabbaths seasons of grace, and all thy pleasant things which thou hadst in the days of old. Good Lord, what a rueful woful remembrance will it be to call to mind the means, the mercies, the helps which were afforded thee to have avoided Hell, and attained Heaven, and yet thou like a fool or rather a mad man, didst dally about them, and delay till the Market was done! Now is the time for thee to accept of grace, because now is the onely time that grace will accept of thee. O that thou wouldst know in this thy day, the things which concern thy peace, before they be hid from thine eyes.

Fourrhly, Esteem the publique Ordinances the chief work of the day, and let thy secret and private duties be so managed, that thy soul may be pre­pared for them, and profited by them. Duties in thy closet and family are of use, and have their [Page 357]blessing; but to put God off with these, and neg­lect the publique Worship, is to rob God of a greater sum, to pay him a lesser: The Sacrifice of the Jews on that day was double; they offer­ed Sacrifice in the Tabernacle, besides their Lambs for the daily Sacrifice. It is worthy our observa­tion, that the Sabbath and publique Service are by God himself joyned together, and therefore let no man put them asunder: Ye shall keep my Sab­baths, and reverence my Sanctuary, I am the Lord, Lev. 19.30. They that despise Gods Sanctuary, cannot observe Gods Sabbath.

Every thing is beautiful in its season: Private duties are beautiful, and in season every day; but publique Ordinances are never so lovely and beautiful, because never so much in their prime and season, as on a Lords Day.

In publique Worship, God receiveth the high­est praises: I will praise thee in the great Congre­gations, Psal. 29.9. In his Temple doth every one speak of his glory. I had gone with the multitude to the House of God, with the voyce of joy and praise, with a multitude that kept holy day, Psal. 42.4. The gracious God is pleased to esteem it his glory to have many Beggars thronging at the beautiful gate of his Temple for Spiritual and Corporal alms. What an honor is it to our great Landlord, that multitudes of Tenants flock together to his house, to pay their rent of Thanks and Worship for their All which they hold of him! How loud and lovely is the noise of many golden Trumpets! Good Lord, what an eccho do they make in Hea­vens [Page 358]ears! Deus pluris fa­cit preces in Ecclesia quam domi factas, non ob locum sed ob considerationem multitudinis fidelium Deum communi consensu invo. cantium. Riv. in Cath. Orth. When many skilful Musicians play in consort, with well-tuned and prepared Instru­ments, the Musick cannot but be ravishing to God himself. Methinks its a notable resemblance of the sweet melody which is made by the Celestial Quire above, Psal. 68.26. Bless ye God in the Con­gregation, even the Lord, from the fountain of Is­rael: for he loveth the gates of Zion, above all the dwellings of Jacob, Psal. 87.2.

As in publique God receiveth the highest praises, so there he bestoweth the richest mercies: Blessed is the man whom thou chusest, and causest to approach unto thee, that he may dwell in thy Courts: We shall be satisfied with the goodness of thy House, even of thy holy Temple, Psal. 65.4. Here is Davids Position, and its proof: His Position is, That the Templer, or Inhabitant in Gods House, is an happy man; Blessed is the man whom thou chusest, and causest to approach unto thee, that he may dwell in thy House: The proof of it is from the quality and quantity of the provision, which God makes for them that are of his Houshold: For the quality of it, it is not one­ly good, but Goodness; which word signifieth, not onely the good will which God beareth to, but all the good things which God bestoweth upon his people; Pardon, Peace, Love, Grace, every good thing; all good things are in the womb of that one word Goodness: Gods provision for his peo­ple is beyond all their knowledge or apprehen­sion.

There be four ordinary ways by which men come to the knowledge of good things; either by [Page 359]hearing them immediately themselves, or by hear­say from others, or by the sight of the eyes, or by discourse of Reason: But from the beginning of the World, men have not seen, nor heard, nor per­ceived by the ear, nor hath it entred into the heart of man to conceive, what God hath provided for them that love him, 1 Cor. 2.9. Isa. 64.4. The love dis­covered there, is an unknown love; the joy be­stowed there, is unspeakable joy: All the costliest dainties prepared for Heavens Table, the fulness of joy and pleasures for ever at Gods right hand, are expressed by this one word Goodness, Psal. 31.19. So that the quality of the provision is beyond all exception, it is Goodness. For its quantity, it is to satisfaction: We shall be satisfied with the goodness of thy house, even of thy Holy Temple: The Saint shall have enough of this luscious fare to content him: Indeed the Christians full meal is reserved for him, till he comes to eat bread in the Kingdom of Heaven; but here he hath enough to stay his stomach: He is very well satisfied, that his allowance in this World is sufficient. God calls him in the other World to greater work, and so will give him a greater allowance for suitable strength; but God doth not in this World under­keep him. He feeds proportionable to their em­ployments, nay to their satisfaction and content­ment, all that are in his inferior family: His chil­dren have till they leave.

But Reader, Where is the place of this good, this great provision? is it not in Gods House, in his holy Temple, in the publique Worship? Great Princes [Page 360]bestow their Largesses, and shew their Bounty, Glory, and Magnifience before much people: If thou wouldst know where Believers have seen their best sights, where they have heard their most ra­vishing sounds, where they have made their most delightful meals; it was in the House of God: They have seen thy goings, O God, in the Sanctuary, Psal. 68.24. They have heard the joyful sound of thy Word: They have been abundantly satisfied with the fatness of thy House.

Do but consider Davids tears and grief for want of, and his fervent prayers for the fruition of pub­like Ordinances, even then when he had opportu­nities for private performances; and surely thou wilt esteem the Ministery of the Word no mean mercy: See his sorrow when he was driven from Gods Sanctuary; When I remember these things, my soul is poured out: for I had gone with the multitude, I went with them to the House of God, Psal. 42.3, 4. My soul is poured out; that is, I am overwhelmed with grief, and even ready to dye, when I com­pare my present condition with my former happi­ness, in the fruition of Religious Assemblies. There is an Elegancy in the phrase Poured out; the word is applyed to water, or any liquid thing, and in Scripture signifieth abundance, Joel 2.28. My life is ready to be poured out as water upon the ground, which cannot be gathered up again, when I remember my former mercies, and consider my present misery. How bitterly and passionately doth he plead with Saul? If the Lord hath stirred thee up against me, let him accept an Offering; but if they be the children [Page 361]of men, cursed be they before the Lord; for they have driven me out this day from the Inheritance of the Lord, 1 Sam. 26. & 19. How pathetically doth he bemoan it to his own soul? Wo is me, for I dwell in Meshech, and my habitations are in the Tents of Kedar: The loss of his Father, Mother, Wives, Children, Lands, Liberty, nay of his very Life, would not have gone so near his heart, as the loss of publique Ordinances: As his sorow was great for the want, so was his suit most earnest for the enjoyment of them; How many a prayer doth he put up for the liberty of the Tabernacle? Psal. 43.3, 4. & 27.4. It is the one thing, the principal special request which he begs of God: One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life; and verse 8. how hard doth he pray for this priviledge: Thou saidst, Seek ye my face; my heart said unto thee, Thy face Lord will I seek: To seek the face of God in a general sense, is taken for the substance of Religion, or to seek God, Psal. 24.6. but by the face of God in a strict sense, is meant the Ark of God, and place of his residence: Now David at this time being deprived of this inestimable benefit, in the ardency of his zeal presseth God, with all the arguments he could devise, to restore him to that happiness; among the rest, he urged God with his own words, Thou hast commanded me to worship thee in thy Ta­bernacle, to appear before thee, that is my de­sire and delight, my heart would seek and see thy face there: Thus he presseth God for per­formance [Page 362]on his side, that he might be enabled to obey Gods precept.

Where God denyeth publique Ordinances, there he himself will be a little Sanctuary to his chosen, Ezek. 11.16. But where he affords them, he ex­pects that they should be attended: Christ him­self went often into the Synagogues.

Peter and John went up into the Temple at the hour of prayer, Acts 3.1. On the Sabbath we went out of the City by a rivers side, where prayer was wont to be made, Acts 13.23. and Paul reasoned in the Sy­nagogue every Sabbath, Acts 18.4. Those that by their practices contemn publique Worship, have neither Christ nor his Apostles for their pattern.

One of the Jewish Rabbies hath a saying, He that dwells in a City where there is a Synagogue, and cometh not to Prayers, Merito dicitur vicinus ma­lus, is deservedly stiled a bad neighbour. Beader, if thou forsakest the Assemblies of the Saints, how useful soever thou mayest be to others bo­dies, yet thou art a bad neigbour in neglecting soul-service.

The Lord Jesus Christ as he was faithful as a Son in his own house, took special care to provide and prepare such publique servants, as might give every one their meat in due season. The Ministers of the word are his publique Officers appointed by himself to have the oversight of his Saints. They are both Fathers to beget, and Tutours to bring up his Sons and Daugh­ters. They are his Stewarts to dispense publique­ly the mysteries of the Gospel of peace. But little [Page 363]do they think, who set light by publique Ordi­nances, what a price Christ paid, that he might enable and qualifie them for his Churches profit. The gifts he bestoweth on Pastors are not the least sign of his good will to his people. Wherefore he saith, When he ascended up on high, he gave gifts to men. And he gave some Apostles; and some Pro­fits; and some Evangelists; and some Pastours; and some Teachers. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature, of the fulness of Christ, Ephes. 4.8, 11.12, 13. As Kings on the day of their Coronation, usually appear in all their Majesty and magnificence, and do some famous act (as of a general pardon or the like) which may speak their love and respect to their Subjects. So Jesus Christ when he rode Trium­phantly in the Chariot of his ascension into Hea­vens glorious City, to sit and reign there at the right hand of the Majesty on High, gave abilities to Ministers, endowed them with answerable gifts and graces, that they might dispense the Or­dinances of God powerfully, and profitably, as a special fruit of his passion for, and a singular testi­mony of his affection to his Church.

I would wish thee therefore to be present at, and to continue to the end of publique Ordinan­ces. David would be a Door-keeper in the House of God. Because a Door-keeper is first in, and last out. Friend, if thou wert feasting some Noble [Page 364]person thou wouldst not rise from Table, unless necessity forced thee, before all were taken away, and thanks returned. I must tell thee that when thou art feeding with the blessed Potentate, it is much below good manners, to turn thy back upon him, without his leave and blessing.

Fifthly, If thou wouldst make Religion thy bu­siness on a Lords day, Tune thine heart to spiritual joy and delight therein. Holy alacrity and joy is not onely a crown and credit to, but also a speci­al part of Christianity. The Kingdom of God consist­eth not in meats and drink, but in righteousness, and peace, and joy in the holy Ghost, Rom. 14.17. Gods ways are not so bad, but that the Travellers in them may be chearful; His work is good wages, and therefore its no wonder that his Servants are so joyful.

Because beleivers have ever cause of comfort, therefore they are commanded always to rejoyce, Phil. 3. Whether their sins or sufferings come into their hearts, they must not sorrow as they that have no hope; In their saddest conditions, they have the spirit of consolation. There is seed of joy sown within them, when it is buried under the clods, and appears not above ground. But there are special times when God calls for this grain to spring up; They have some red letters, some holy days in the Calendar of their lives, wherein this joy as Wine at a Wedding, is most seasonable, but among all those days it never relisheth so well, it never tasteth so pleasantly as on a Lords day, joy sutes no person so much as a Saint, and it becomes [Page 365]no season so well as a Sabbath. Joy in God on other days is like the Birds Chirping in winter, which is pleasing, but joy on a Lords day is like their warbling Tunes, and pretty notes in Spring, when all other things look with a sutable delightful as­pect. This is the day which the Lord hath made (he that made all days, so especially of this day, but what follows) we will rejoyce and be glad therein, Psa. 118.24. In which words we have the Churches solace or joy, and the season or day of it. Her solace was great. We will rejoyce and be glad. Those expressions are not needless repetitions, but shew the exeuberancy or high degree of their joy. The season of it. This is the day the Lord hath made, Compare this place with Mat. 21.22.23. and Act. 4.11. and you will find that the precedent verses are a prophetical prediction of Christs Resurrecti­on, Sic. Arnob. and so this verse foretels the Churches joy upon that memorable and glorious day. And indeed if a feast be made for laughter, Eccles. 10.19. Then that day wherein Christ feasteth his Saints with the choicest mercies, may well command his greatest spiritual mirth, A thanksgiving day hath a double precedency of a fast day; On a Fast-day we eye Gods anger; On a Thanksgiving-day we look to God favour. In the former we specially mind our own corruptions. In the latter Gods compassions, therefore a Fast-day calls for sorrow, a Thanks­giving day for joy. But the Lords day is the highest thanksgiving day, and deserveth much more then the Jewish Purim, to be a day of feasting and glad­ness, and a good day.

On this day we enjoy the Communion of Saints and shall we not delight in those excellent ones, Psa. 16.3. On this day we have fellowship with the blessed Saviour, and shall we not fit under his shadow, with great delight? Cant. 1. On this day we are partakers of the Ordinances of God and shall we not be joyful in the House of prayer? Isa. 56.7. On this day we have special converse with the God of Ordinances, and who would not draw water with joy out of the Well of Salvation? Isa. 12.3. Surely whilst we are in the midst of so much Musk, we must needs be perfumed. Who can walk where the Sun shines so hot, and not be warmed?

It is Gods precept (as well as thy priviledge) to make Gods day thy delight, If thou call the Sab­bath a delight, the holy of the Lord, Isa. 58.13. Delights, Tremel reads it. Thy delicate things accor­ding to the Septuag. Whether thou art meditating on Gods works, or attending on Gods Word, which are the two principal duties of the day, they both call for delight and joy.

If on this day of rest thou considerest the work of creation, and Gods rest, it behoveth thee to follow Davids pattern, Thou Lord hast made me glad through thy works, I will triumph in the works of thy hands, Psa. 92.4.

If thou considerest the work of Redemption, and Christs rest, surely out of the carcass of the Lion of the tribe of Judah, thou mayst get some Honey as may delight thy soul, and force thee to sing, My soul doth magnifie the Lord, my spirit [Page 367]rejoyceth in God my Saviour, Luk. 1.46, 47. The babe in the womb leapt for joy of him before he was born. The heavenly host sung at his birth, and wilt not thou at his second birth, his resurrecti­on from the dead. O let the Primitive Christians salutations be thy consolation, The Lord is risen.

If thou meditatest on glorification, and thine own rest canst thou do less then rejoyce in hope of glory, what Prisoner shackled with Satans tempta­tions, and fettered with his own corruptions, in the dark Gaol of this World, can think of the time when his Irons shall be knockt off, and he enjoy the pleasant light and glorious liberty of the Sons of God, and not be transported with joy? What heir in his minority, banisht from his kindred and country, can think without comfort of his full age, when he shall have the full fruition both of his estate and friends; doubtless friend, the Sab­baths of the holy, are the Suburbs of heaven. In heaven there is no buying, no selling, no plough­ing, no sowing, nothing but worshiping God, communion with him, fruition of him, and de­light in him; There remains a rest for the people of God. There they rest from their labours; If thou on a Lords day turnest thy back upon the World, and goest up into the mount, conversing with, and rejoycing in the blessed God, what dost thou less then begin thine eternal Sabbath here. Such a Lords day can be no less then Heaven in a looking glass, representing truly, though darkly, thy future eter­nal happiness; There is no perfume so sweet to a Pilgrim, as his own smoak.

When thou art attending on the word, truely that Aquavitae, that hot water may well revive thy spirit. Thy testimonies are my delight, saith David, I have rejoyced more in thy testimonies, then in all manner of riches, Psa. 119.24, 77. The Word of God is sometimes called a treasure, and what beg­gar would not rejoyce in a treasure; sometimes fire, and truly Reader thine heart is frozen, to purpose if this fire do not heat it; Salomon tell us, As cold water to a thirsty soul, so is good news from a far Country, Prov. 25.25. The Word of God contains the best news that ever ears heard. Peace on earth, good will towards men; and the glad tidings of the Gospel come from Heaven a far Country. What canst thou say then? why they should not be as welcome and refreshing to thee as cold water to a thirsty soul.

Variety of things that are excellent is not a lit­tle ground of complacency in them. Variety of choice voices please the ear, variety of curious colours delight the eyes; variety of dainties are acceptable to the taste. Nero promises rewards to them that invented new pleasures. God hath for that purpose disht out his worship into several and various duties, that it might be more pleasant to us. Sometimes we speak to God, sometimes we hear from God, sometimes we are praying for supply of our necessities, sometimes we are pray­sing him for his infinite excellencies, sometimes our mouthes are open to sing, sometimes our ears are open to hear the Sermon, sometimes our eyes are open to see the Sacrament. The same meat is [Page 369]drest several ways to make it the more welcome, and so the more strengthning to us. Hippocrates observes that that food which nature receives with delight, though not so good in it self, affords bet­ter nourishment then that which is more whole­some, against which nature hath a reluctancy. Reader, thy delight and pleasure in the sacred Or­dinances of the Lords day will help to make them more profitable to thee. Some colours which do delight, do also strengthen the sight.

Sixthly, if thou wouldst make godliness thy business on a Lords day, Let no duty satisfie with­out communion with God in it. Ordinances are the Galleries and Gardens (and for that end appointed) wherein God and thy soul may walk together. For this cause they are called a glass, because therein the Christian beholds the glory of the Lord, 2 Cor. 3.18. As Zacheus climbed up to the Syca­more Tree to see Jesus, and when he once had a sight of him, he came down joyfully; so go thou up into the Trees of duties for this purpose, that thou mayst see God in Christ; and unless this be granted thee, come down sorrowfully. When men go to meet a friend at a certain place, and they miss him, how discontentedly do they go away?

Alas, what are the Ordinances without God, but as a Table without meat, from which a living soul must needs depart thirsty and hungry? David loved the habitation of Gods house, but it was because it was the place where Gods honour dwelt, Psa. 27. David longed for the courts of God, more [Page 370]then for his Crown relations or possessions, or any outward comforts, but it was because God afforded there his gracious presence; Gods glorious pre­sence is in his Church Triumphant, but he is graci­ously present in his Church Militant. My soul long­eth, yea even fainteth for the Courts of the Lord; my heart and my flesh eryeth out for the living God, Psa. 84.2. His desire was as eager and earnest as of a longing woman with child, who is ready to faint away and dye if she be not satisfied: Some­times he compares his desire to thirst, of which creatures are more impatient then hunger. Psa. 63.1. Sometimes to the thirst of an Hart after the water-brooks, which creature being naturally hot and dry, in a very great degree, is exceeding thirsty; but the object of his desire, of his thirst, was God. My soul thirsteth for God, for the living God, O when shall I come and appear before him! Psa. 42.1, 2. To see thy beauty and glory, as I have seen thee in the Sanctuary. It was communion with God in his life and love, in his graces and comforts, which the Psalmist so much longed for. The sweet smiles of Gods face, the honey dews of his Spirit, were Davids Paradise of pleasure, his heaven upon earth.

They that come to duty meerly for duty, know not what it meanes to meet with God, and there­fore though they neither see his face nor hear his voice, yet are contented, like those that were born in some dark Dungeon, and never yet saw the Sun, they are well enough satisfied without it; but those who have seen it, and know that that light is [Page 371]pleasant, if they look up to the heaven of Ordinan­ces, & see not the Sun of righteousness, its no longer day with them; The true Disciples met together the first day of the week, and enjoying Jesus among them, rejoyced indeed; but they are onely glad in duties, when they had seen the Lord, John 20.20. They were glad when they had seen the Lord.

Reader, when thou goest to the Ordinances of God, go to meet God in the Ordinances. As Mo­ses, go up into the Mount of duties to converse with thy Maker. Go to view the beauty of his face when thou enquirest into his holy Temple. When thou goest to prayer, let it be in hope to get thy heart nearer to heaven.

When thou goest to hear, mind communion with him that speaks from heaven, and then onely rejoyce in the word, when as the star to the wise men, leads thee to the place where Christ is. It is God in the Word which causeth efficacy, it is God in prayer who causeth prevalency, it is God in the Sacrament who causeth alacrity, it is God in a Sabbath who causeth complacency.

When thou goest to the waters of the Sanctuary, say as Elisha at the waters of Jordan, Where is the Lord God of Elijah? Where is the God and Father of my Lord Jesus Christ? Why is thy Chariot, O Son of righteousness so long a comming! Why tarry? what clogs the wheels of thy Chariot? O when wilt thou come unto me, Psa. 101.2. When thou comest from the Ordinances, and hast not met God in them, though thou hast shewed never so great parts or gifts, or outward devotion, say as Abso­lom, [Page 372]All this avails me nothing, so long as I may not see the Kings face. 1 Sam. 28 15. Saul himself was sad and sorrow­ful, when he enquired of the Lord, and the Lord answered him not; and canst thou O Saint be joyful when thy beloved hath withdrawn himself!

Look upon performances as boats to ferry thy soul over, and give it a passage to God, and take heed of going contentedly from God without God; Psa. 43.3, 4. let thy prayer be, O send out thy light, and thy truth; let them lead me, let them bring me to thy holy hill, to thy Tabernacle; then will I go unto the Altar of God, unto God my exceeding joy.

Seventhly, Sanctifie the whole day to Gods ser­vice; Be early up in the morning, and as late as thy body will permit at night. The Israelites when they were to batter down the strong holds of Jeri­cho, rose up early in the morning, Judg. 6.15. Upon the Lords day thy work must be to batter down the strong holds of sin; rise early, lose no time. Do not lose the least moment (if it be possi­ble) of this sacred day. The very filings of Gold are of worth; The smallest part of this holy day is of great price; The word Shamur to keep (the Sabbath) Lev. 19.30. signifieth to keep with care and diligence as a great treasure, of which a man would lose none. When men beat Ginger, they will (if good Husbands) be careful that little fly out of the Mortar; but if they beat pearl, they are extraordinary watchful, that not the least of that be lost, because a little of that is of great value. Reader, if thou art a good Husband for thy soul, I doubt not but thou esteemest thy time [Page 373]in the week days at so high a rate that thou darest not sqander it away in doing nothing, or in that which is worse then nothing; but O what worth, what price wilt thou set upon an opportunity upon a Lords day? How diligent wilt thou be to improve the least peice of that day? God giveth thee six whole days for thine own works; do not deny to him one whole day in seven. Let thy conscience be Judge; Is it not unrighteousness to buy by one mea­sure which is greater, and sell by another measure which is lesser? when the day is consecrated to God, as the goods of Ananias, it is dangerous to keep back any part of it for our own use.

Do thou all the day long live and walk as it were in the other World; Make it a Sabbath, a day of rest. 1. From sin and wickedness, this is thy duty every day, but especially on this day; Every sin on a Sabbath is double, the season is a great aggra­vation of the sin. The wicked indeed are like the raging Sea, which cannot rest, but every day bub­ble up mire and dirt, Isa. 57.20. 2. From the World and the works of thy calling; Ye shall keep the Sabbath therefore, for it is holy unto you. Every one that defileth it, shall surely be put to death; for who­soever doth any work therein, that soul shall be cut off from among his people, Exod. 31.14. The Jews were to rest from works of least importance, as gathering sticks (he that fetched in sticks, was sent out of the World with stones) and of greatest concernment, as building the Tabernacle; and though the Christian now hath more liberty, yet he hath no leave at all to pollute the day by wickedness, or [Page 374]to prophane the day by any earthly work which might have been done before the day, or may be done as well after it.

May I not say to thee of this day, as Elisha to Gee­hezi? Is this a time to receive money and garments, and sheep, and oxen, and men-servants, and maid-ser­vants? 2 Kings 5.26. Is the Sabbath a time for civil affairs? The Sabbath day is therefore called a day of restraint, Deut. 16.8. because then men are forbidden all work, saith Junius. As none were ever losers by laying afide their own works to at­tend Gods Worship; he took care of Israels safety whilst they were in his service, that none of their Neighbours though bitter enemies, should so much as desire their Cities, Exod 34.24. so none I am confident were ever gainers by inching in some part of their callings unnecessarily at the end of Gods day, and by setting God aside to serve themselves; the very time will be a Canker to consume their estates; And as they that take Crocus into their stomachs, bring up not onely ill humours, but that also which would prove good nourishment; So some have had experience that their prophana­tion of Gods day to increase their estates, hath forced them to vomit up the whole, God hath given thee days enough for thy calling, space enough to mind it in, thou needst not trespass upon his holy day, upon his holy ground. It was no small aggravation of Adams sin, that though he had choice of fruits, he would eat of the forbidden fruit; so it will much increase thy sin, if when thou hast choice of time for thy trade, thou shouldst meddle with it on a Sabbath.

Reader, Debet totus dies festivus à Chri­stiano expendi in operibus bonis Grostead in pre­cept. as thy duty is to rest the whole day from wickedness and worldly work, so also to imploy the whole day in Gods Worship, be either praying, or reading, or hearing, or singing, or meditating, or dis­coursing with others about the Works or Word of God: Be always taken up, either with publique, Hoc sensu lo­quitur propheta, Sià primo mane incipimuslauda. re d [...]um, conti­nuandas esse ejus laudesad ultimam noctis partem. Calvin in loc. private or secret duties. In the 92. Psalm, that Psalm for the Sabbath, v. 1, and 3. we are exhor­ted to shew forth Gods loving kindness in the morning, and his faithfulness at evening. Now we know that in Scripture sense the morning and the evening are the whole day; The whole day is Gods by ordination, and why should not it be his by ob­servation; God hath dedicated this day wholly to hsi own Worship, now every devoted thing is most holy to the Lord. Lev. 27.28.

The Pope and Church of Rome have half holy days, as St. Blacies day, which is holy in the fore­noon onely; but God and the Church of Christ have no half holy days. Observe how exact God is in expressing a whole natural day. From evening to evening you shall keep the Sabbath, Lev. 23.32. Their days were reckoned from evening to even­ing, from the creation; but ours (because Christ rose in the morning) from morning to mor­ning.

If thou hast any sincere delight in God, and esteem of the true riches, I cannot but think that thou wilt be covetous of the smallest part of Gods day, and wish as R. Jose, Iewish Antiq. l. 3. c. 3. Ex Buxtorf. Com­ment mas. that thy portion may be to begin the Sabbath with those of Tiberias, because they began it sooner then others, and to end it with [Page 376]those of Tsepphore, because they continued it longer then others. If thy soul ever met God on a Sabbath, thou wilt surely be ready to say with Joshua, Thou Sun stand still in Gibeon, Iosh. 10 12. and thou Moon in the val­lies of Ajalon; O that the day were longer, that I might have more time to fight the Lords battels against my spiritual enemies!

Eightly, If thou wouldst make Religion thy business on a Lords day, Meditate therein on the word and works of God. Consider his works; This is part of the work of the day. David in that Psalm for the Sabbath, gives thee a pattern, O Lord how great are thy works! and thy thoughts are very deep, Psa. 92.5. Is a dishonour to a workman, to make excellent peices, and to manifest abundance of Skill and Art, and ingenuity, and then not to have them taken notice of. God hath done his mighty works to be remembred, and wondred at. Its said of Py­thagoras, that he lived sequestred from men in a cave for a whole year together, that he might meditate on the abstruse points of Philosophy. I wish thee to an easier and pleasanter task, to sequester thy self some time every Lords day, to ponder the in­finite perfections which appear in the operations of his hand. God will be both admired and magnified by his people on earth as well as in Heaven, which none can do but those that seriously consider his works; Men have been much wondred at for some peculiar rare works, though in them a Christian should look farther, even to God the Author of their skill and wisdom. The very Greeks acknow­ledged somewhat like this, that all Arts come from [Page 377]God, in making Minerva the Daughter of Jupiter, and to have had her generation in his Divine brain; but alas the choicest peices of men to the smallest Works of God, are but as childrens houses of dirt to the stateliest Courts of Christendom. Archites was much extolled for causing a Dove of Wood to hang in the Air, being equally poised with its own weight; but what is this to the work of God in hanging the earth upon nothing? Job 26.7. The earth is the heaviest and lowest Element. A little peice of earth held up and let fall, will never cease moving till it come to rest upon some solid body; and yet behold the great mass of earth with innume­rable bodies upon it, hangs fast in the midst of the open Air, having no visible Pillar nor foundation to rest upon. Well might God reckon it to Job among his wondrous works, Job 38.4, 5, 6. Ʋpon what be the Sockets of it fastened? Aristotle himself could not but admire it. Archimedes was famous for contriving the motions of the Sun, Moon and Stars in his Horology; but alass what is this to the glorious heavens themselves, which God stretcht out like a Curtain, and to the Noble Host of great and glittering bodies, keeping their Rank and File, and being not onely incredibly swift, but also regularly and orderly in their motions! The Heavens declare the glory of God, and the Firma­ment sheweth his handy work. There is so much of God appearing in the Heavens, that many have taken them for God, and given them divine wor­ship. Naturalists tell us that the head of Nilus can­not be found, but many sweet springs issuing from [Page 378]it are discovered. Though thy finite capacity can never reach fully the fountain and head, Gods infinite Being and Excellencies; yet thou mayst finde many refreshing streams which flow from it. A little River will lead thee to the Ocean Ohow much of the goodness, power and wisdom of God appear­eth in the work of creation! The Rabbies say that in every Apex of the Law there is a Mountain of sense; sure I am that in the smallest Creatures there is abundance of the Creatour; How doth the Wis­dom of God shine forth in the exquisite workman­ship, variety, order, subordination, and service­ableness of the Creatures one to another, that David might well cry out, O Lord, how marvellous are thy works, in wisdom hast thou made them all.

Pontanus, Scultet. Annal. Chancellour of Saxony, propoundeth to be viewed and weighed the most beautiful Arch­work of Heaven, resting upon no post but Gods power, and yet standing fast for ever. The clouds as thin as the liquor contained in them; behold, saith he, how they hang and move though weighty in their burden, thy salute us onely, or threaten us rather, and pass we know not whither; How doth his goodness appear in furnishing the World so richly for the supply of his Creatures! the earth is full of thy goodness. Luther in his Colloquia Me [...]s. tells us that God is at more charge every day to maintain Sparrows, then all the yearly Revenues of the King of France are worth; but especially towards man, in making him so excellent a Crea­ture, and in making so many excellent creatures for him.

His power is also evident both in creating such great and noble creatures of nothing (he used not the least tool or instrument in making the Heavens and earth) and in having them all at his beck and bidding, at his call and command; the greatest do him homage, and the smallest do him service. The Sun as strong and swift as he is (moving as some write every hour 16000 Miles) yet he flies back like a Coward if God speak but the word, Josh. 10.12. Job 9.5, to 10. He armeth Flies and Lice; and what Execution did they do upon the Egypti­ans?

Cambden tels us the Armes of the Shagburies in Warwick-shire, being Stars, Camb. Britain. are found engraven in the very stones within their Manor of Shagbu­ry; Whether that be true or no, I know not; but sure I am that the Armes of the Infinite God, his eternal power, manifold wisdom, and matchless goodness, are so plainly written on his works in the World, in that first volume of Creation, that he that runs may read them. Solomon tels us, God hath set the World in mens hearts; namely, that the skilfulness of the Workman may be admired in the exactness of his works, Eccles. 3.11.

I might draw thee farther, and shew thee (but that I would not be so large) how these glorious perfections of God are Printed in a larger letter, in a fairer character, in the second volume, the work of Redemption. This is the object of An­gels admiration, and ought to be of thy medi­tation.

Truly thy duty is to read God in the first book, [Page 380]the book of the creatures; and more especially in the second, in Jesus Christ upon his own day.

Thy meditation of Gods works, as it will give honour to God, so it will not a little further thy spiritual good; When David considered the work of creation, [...]a. 8.1. to 4 he falls presently upon exalting God, and debasing himself. When I consider the Hea­vens, the work of thy hands, the Moon and the Stars which thou hast made, O Lord our Lord, how excel­lent is thy name in all the earth, and thy glory above the Heavens; there he sets God up high; but then be casts himself downlow, What is man that thou art mindful of him, and the son of man, that thou dost thus visit him!

When thine heart is like Wax hardened, bring it by meditation to the warm beams of this Sun, and they will soften it.

So when David considered the work of Redempti­on, how doth he magnifie God, and vilifie him­self. What am I! and what is my Fathers House, that thou hast brought me up hitherto! and yet this was a small thing in thine eyes O God; for thou hast also spoken of thy servants house for a great while to come, 1 Chron. 16.16, 17. O Friend, as rubbing the Limbs with hot Oyls is a great means to recover them when they are benumb'd; so when thy heart is dull and dead, on a Lords day, if thou wouldst but ply it with the meditation of the infinite love and good­ness of God in sending his Son to dye for thy soul, it would be a Soveraign means to quicken and re­vive it.

Consider also the Word of God which thou hast heard on that day; Do thou like Mary, ponder it in thine heart. Meditation to the word, is what fire is to water; though water be naturally so cold, yet put fire under it, and it will make it hot and boyling; so though thine heart be cold in regard of affection to the word, put but this fire under it, and it will boyl with love to it; O how love I thy law! there is his heat of affection (the expression is both by way of interrogation and acclamation, shewing the fervency and intension of his love) but what was the fire which caused it? it is my medi­tation all the day, Psa. 119.

The reason why some men profit so little by the word, is, want of meditation. If a man eat his food, and as soon as it is in his stomach vomit it up again, it is no wonder if he get little strength by it, or if he pine and consume away. Truly, if Sermons enter in at one ear and out at the other, making no stay with thee, I shall not marvail if they work no change in thee.

CHAP. XXII. Brief Directions for the Sanctification of the Lords day, from morning to night.

REader, beside those general directions which I have largely insisted on, I shall annex here some short directions, how thou mayst spend a Lords day from the begining to the end of it, as [Page 328]may be most for the honour of God, and the fur­thering thine own everlasting good.

1. Be sure thou takest some paines with thy heart the afternoon (or evening at least) before, to prepare thy soul for the ensuing Sabbath. As our whole life should be a preparation for death; yet the nearer we draw to the night of our dissolution, the more gloriously (as the setting Sun) we should shine with holiness; so in the whole Week we should be preparing for the Lords day; but the more the day doth approach, the more our prepa­ration must increase. The bigger the Vessel is, the more Water may be carried from the Fountain. According to the measure of the Sacks which the Patriarchs carried to Joseph, so were they filled with Corn by Joseph; preparation doth not onely fit the heart for grace, but also widen the heart that it may receive much of the Spirit of God. Some Servants when they are to bake in the Mor­ning, put their Wood in the Oven over night, and thereby it burneth both the sooner and the better. Men make much the more riddance of their work, who being to travail a great journey, load their Carts, or put up their things, and lay them ready over night. If thou art a Christian, thy experience will tell thee, that after thou hast on a Saturday called thy self to account for thy carriage on the foregoing Week, bewailed thy miscarriages be­fore the Lord; in particular, thy playing the Tru­ant on former Lords days, when thou shouldst have been learning those Lessons which Christ hath set thee in his Law, and hast been earnest with [Page 383]God for pardon of thy sins, and a sanctified improve­ment of the approaching Sabbath; I say thy expe­rience cannot but teach thee that thy profit after such preparation will make thee abundant amends for thy pains; and that thou hast the best visits, the sweetest kisses, when thy lips, thy heart, are thus made clean beforehand.

2. If the weakness of thy body do not hinder rise earlier on the Lords day then ordinary. When the Israelites were encompassing Jericho; on the seventh day, they rose early in the morning; and according to many Expositors it was on the Sab­bath day the walls of Jericho fell down, Josh. 6.15. One main work which thou hast to do on a Lords day, is, to batter down the strong holds of sin, to conquer those Canaanites which would keep thee out of the promised land; do thou rise ear­ly for this end. He that riseth and setteth out early, goeth a considerable part of his way before others awake. Its sordid to lie lazing and to turn upon thy bed as a door on the hinges (and never the far­ther off) upon any day, butmost sad and sinfull on a Lords day.

3. When thou first awakest, turn up thy heart to God in praise for his protection the night past, for the light of another day, especially of his own day; and in Prayer for the light of his countenance, and for assistance in every duty, and his direction through­out the day. As thou art rising, if no other more profitable Subject offer it selfe to thy thoughts, Meditate how the night is spent, the day is at hand; it concerneth thee therefore to [Page 384]put off the works of darkness, and to put on the armor of light. When thou thinkest on the nakedness of thy body, how unseemly it would be for thee to walk up and down without raiment do not forget the nakedness of thy soul by sin, and how uncomely thou art in the sight of God, without the robes of Christs righteousness and the graces of the Holy Ghost.

4. When thou art drest, let nothing hinder thee from thy secret devotion. When thou art in thy closet consider of the price which God hath put into thy hand, the value and worth of a Lords day, the weight and concernment of the duties therein, and the account thou art ere long to give for every Sabbath and season of grace. These thoughts, as heavy weights on a clock, would make thee move more swiftly in the work of the day. After some time spent in meditation, in some short, yet re­verent and hearty petitions, intreat Gods help in the present and subsequent duties of the day; After which read some portion of the Scripture and pour out thy soul in prayer. Get thy heart effectually possessed with this truth, That God must work his own work in thee and for thee, or it will never be done; that as the Spirit moved on the waters at first, and then the living creatures were formed; so the Spirit must move upon the waters of Ordinances, before they can produce or increase spirituall life. Hereby thou wilt be stirred up to more fervent supplication for, and more importunate expectation of help from heaven; In thy prayers remember all the assemblies of the [Page 385] Saints that they may see Gods beauty, power and glory, as they have sometimes beheld them in his sanctuary. Intreat God to cloath his ordinances with his own strength that they may be mighty through him for the bringing in, and building up many souls. In speciall, when thou art at prayer, think of the Preachers of the Gospel; Conceive that thou hearest every one of them speaking to thee as Paul to his Romans, I beseech thee for the Lord Iesus Christs sake, and for the love of the spirit, that you strive together with me in your prayers to God for me, Rom. 15.30. Their work is of infinite weight, it is God­work, Soul-work, Temple-work; Not one of them but may say (with Nehemiah) on a Lords day, upon much greater reason, O I am doing a great work. Nehem. 6.3. Their opposition is great The Devill will do what may be to hinder them; the world hates them, their own hearts will distub them; Their strength is small, their graces are weak; Alas what can they do! O therefore pray for them.

5. After thy secret duties thou mayst (if nature require) refresh thy body with convenient food. Thy God alloweth thee to cherish, though not to overcharge thy outward man, I shall speak to thy carriage about eating and drinking in the twenty third chapter, and therefore omit it here. Vide Family duties in Cap. 27

6. In the next place it will be fit that thou call thy family together and enter upon family duties. Namely to read the word of God, to call upon the name of God, and to sing to the prayse of God.

7. Let as many of thy family as can conv [...]enny be spared accompany thee to publick Ordinances. Vide more of this in Cap. 27. [Page 386]Remember the command, Thou, thy Son, thy daughter, thy man-servant and maid-servant, and all within thy gate. Do not pamper their bodies, and starve the souls of thy houshold; It is Recor­ded of Dr. Chaterton, Mr. of Emannel Colledge, that he never caused any of his Servants to stay at home on a Lords day, barely to dress meat; be able to say with Cornelins, (who feared the Lord with all his house) we are all here present before God.

8. As thou art going to the place of publique Ordinances, consider with thy self that thou art going to converse, not with men, but with God; even with that God who searcheth the heart, who will not be mocked, and who is of purer eyes then to behold iniquity, that thou mayst hereby be quickened unto uprightness, and seriousness, and to dart up some ejaculatory prayer to God for aid and assistance.

9. In every part of publique worship, carry thy self with reverence, humility, love, faith, and sincerity. Hear, sing, pray, receive the Sacra­ment as one that doth all in Gods sight, as one that is working for his immortal soul, and as one that within a few days shall enter the gates of death, and never have a season more for such sacred duties. Depart not from the Church till all be done. In a Court of civil Judicature, thou willt stay till the Court riseth; If thou wouldst have Gods blessing with thee, do not leave it behind th [...] As thou comest from the Church, medi­tate on what thou hast heard, chew that meat which the Minister hath put into thy mouth, [Page 387]thereby thou mayst get much spiritual nourish­ment.

10. When thou art come home, usually let nothing hinder from prayer, either in thy family or closet, wherein I would advise thee to turn the heads of the Sermon and Chapters read, into Petitions, as also to beg pardon of thy wandrings in the Worship of God, and beseech him who with his own hand wrote the Law in two Tables, that he would write the word Read and Preached in the Tables of thine heart.

11. At Dinner take heed of excess, whereby thy body will be unfitted to serve thy soul; yet do not pinch or punish thy body, because the day is a day of joy and delight; I would wish thee to watch thy heart and tongue all the day long, but especially at meals, that thou mayst not think thine own thoughts, nor speak thine own words. If thy self or others start any unseasonable or earthly discourse at Table, give conscience leave to speak to thee, as Judas to the Apostles, What needeth this wast? What needeth this wast of preci­ous time, of so rich a treasure as every part of this day is. Let the first dish at Table be Gods, I mean when a blessing is desired, let presently some savory discourse be offered; hereby fin may be prevented; The Jews had two notable defeats on the Sabbath day, because they would not defend themselves; Iosephus l. 12. c. 8. & l. 14 c, 8 the first defeat was by Antiochus, the second by Pompey the Great. Reader if thou wouldst not have Satan to foil thee on a Lords day, keep a strict watch over thy thoughts, words, and works. After [Page 388]Dinner, as time will give leave, either Sing, or Pray with thy family, or repeat what thou hast heard, or busie thy self in Godly conference chiefly about what was Read or Preached that morning.

12. Neglect not afternoon Ordinances. Some Persons are like some Physitians, Fore-noon men; they must be sought to in the morning onely, if you would find them about Religious duties. Friend, If thy soul ever met thy Saviour in pub­lique duties, thou canst not but love and prize them at an high rate. In the close of the day some­times God sendeth in the cheif blessing of the day. A Sabbath Tide hath brought in many a good draught of Fish. Be present at, & serious in publique Ordinances. As an error in the first concoction can never be mended in the second, so an error or care­lesness in publique, cannot be mended by careful­ness in private.

13. When thou returnest from publique Ordi­nances, take some time to meditate on the word or Works of God; thou mayst read over the eighth particular in the twenty one Chapter to help thee therein.

14. Do not lessen thy secret or private duties on that day; let them rather be increased then di­minished. The Offerings under the Gospel were Prophesied to be greater then under the Law. Un­der the Law one Lamb was to be offered; Under the Gospel six Lambs, Numb. 28. Ezek. 46.

15. Call thy Children and Servants to account what they have learned that day, and explain what [Page 389]they understand not; hereby thou wilt benefit both thy self and others. Chemnitius observeth that our blessed Saviour in the 4. of Mark, and 14. of Luke, Examen de dieb fest. after he had instructed the people as a publique Preacher on the Sabbath day, did examine and teach his Apostles as a private Master of a Fa­mily.

16. At Evening, Sing, Pray, and (if thou canst) repeat (the heads at least of) both the Sermons. Plutarch reporteth of a River which runneth sweet in the morning, and bitter at night; Let it not be said of thee, that thy Morning was like Nebu­chadnezzars Image of Gold, and thy evening like the feet of it, of clay.

17. Before thou goest to rest, examine thy self what thou hast got or lost that day. Reflect upon the carriage of thy heart in the several duties, as also what welcome thou hadst at the Throne of grace; what covered dishes were brought thee by the spirit from Gods own Table; that accordingly thou mayst beg pardon or return praise. If thou hast been melted with Gods affection, obtained any strength against thy corruptions, or received any degree of grace, take heed of ascribing the glory to thy self; In Justinians law it was decreed, That no Work-man should set up his name within the body of that building which he made out of ano­ther mans cost. If thou didst pray, or hear, or sing, or read, or meditate with any life or delight, seriousness or sincerity, in any measure agreeable to his Word and Will, all was from God; there was not a stone used by thee towards this spi­ritual [Page 390]building, but it was taken out of his Quar­rey. As he is the Author, so let him have the ho­nour.

18. Be watchful over thy self at the latter end of the day, with all imaginable circumspection, that the last part of the day, may be the best part of the day; Some Souldiers prevail in the day, but lose all again at night, because they are sloth­ful when their Quarters are beaten up by their Enemies. Some lose at night what they got in the day; like Hannibal, they know how to obtain a Victory, but not to improve a Victory. Usually the Evenings are cold though the days are hot.

19. As Oratours at the close of their speech, use all their Art and Skill to move the affections of their Auditors, so at the close of the Lords day, put forth all thy grace and spiritual strength, to prevail with God for a blessing. Say of the Sab­bath, as Jacob to the Angel, I will not let the go with­out a blessing.

20. Labour to keep the influence of Lords day Ordinances warm upon thy spirit all the week af­ter; let not thy devotion pass away with the day. Some Children when they put on new Shooes on a Sabbath, are very careful to keep them clean, are unwilling to set their feet to the ground for fear of dirt, but in the week days will run up to the Ankles in Water or Mire. O let not childrens play be thy earnest, but endeavour that thy practi­ces in secret and private, in thy calling and in all companies on the Week days, may be answerable [Page 391]to the great priviledges which thou didst enjoy, and the grace which thou didst receive on the Lords day.

CHAP. XXIII. How a Christian may exercise himself to Godliness in natural actions. And first in eating and drinking.

AS thy duty is to make religion thy business in reli­gious, Secondly, so also in natural actions. A good Scrivener is not onely careful how he makes his first and great letters, his flourishes, but also the smallest letters, nay his very stops and comma's. A Scribe instructed for the Kingdom of heaven, is heedfull not only that the weightest actions of Gods immediate wor­ship, but also that the meaner passages of his life be conformable to Gods law. A wise builder will make his Kitchin as well as his Parlor, accor­ding to rule. A holy person turns his natural acti­ons into spiritual, and whilst he is serving his body, he is serving his God. It is said of a Scotch Divine, That he did eat, Non semper ore non semper me­ditor, sed vestio dormio, edo, bi bo; haee omnia si in fide fiunt, tanquam recte facta, divino ju­dicio approban­tur. Luth. in Gen. 33. drink and sleep eternal life. Luther tels us, that though he did not always pray and me­ditate, but did sometimes eat, and sometimes drink, and sometimes sleep, yet all should further his account; the latter as truly, though not so a­bundantly, as the former: And indeed it is our privi­ledge that natural actions may be adopted into the family of religion, and we may worship God as really at our tables as in his temple.

Saints must not like brute beasts, content them­selves with a natural use of the creatures, but use them as chariots to mount them nearer, and cords to bind them closer to God. Piety or Holiness to the [Page 401]Lord must be written upon their pots, Zac. 14.20. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10. [...]31 Philo observeth that the ancient Jews made their feasts after sacri­fice, in the temple, that the place might mind them of their duty to be pious at them. It is a memo­rable expression Exod. 18.12. And Aaron came, Sancti mandu­cant et bibunt in conspectu Dei Origen in loc: and all the elders of Israel to eat bread with Moses father in law before God. In which words we have the greatness of their courtesie, and the graciousness of their carriage. For their courtesie, though Jethro were a stranger, and no Israelite, yet the elders honored him with their company. And Aaron and all the elders came to eat bread with Moses father in law. But mark the graciousness of their carriage, they came to eat bread with him before God; that is, In gloriam et honorem Dei, to the honor and glory of God, saith Calvin. They received their sustenance, as in Gods sight, and caused their pro­vision to tend to Gods praise.

God takes it ill when we sit down to table and leave him out, Zach. 7.6. When ye did eat and when ye did drink, did ye not eat for your selves, and drink for your selves? He sends us in all our food, we live at his cost; and therefore our eating may well be to his credit, who is the Master of the feast.

The Jews according to some, had officers at every feast, whom they called Praefecti morum; their work was, the inspection of the guests, that none should disorder themselves: I must tell thee, Gods eye is upon thee every meal, he takes notice whether thy behaviour is as becometh a Saint.

And truly friend, It behoves thee to use religion as a bridle in thy mouth, to hold thee in, when thou art eating and drinking. Thy throat is a slip­pery place, and sin may easily slip down; Its no hard matter to sin, whilst the thing thou art a­bout is not sinfull. How many feed without fear, and thereby fatten themselves to the slaughter, Jude ver. 12. We read of some whose tables are snares, in which they have been caught by Satan, Psal. 69.22. Job feared his Sons had sinned in their eating and drinking, Job. 1.5. There are more guests every meal then thou invitest to thy table. The devil lyeth in ambush behind the lawfull enjoy­ment, and will certainly surprise thee before thou art aware, if thou art not watchfull. The fatal wound he gave Adam at first was in his throat; By getting him to eat, he brought him, and us all to die. If Adam strengthned with his perfect origi­nal purity, was yet caught with this hook; sure I am, it concerns thee to beware of the bait: Have a care lest the quinsie in thy throat kill thee. Satan is a sub­tile angler, thou art a poor filly fish; be carefull lest he take thee by the teeth and send thee to the fire.

God hath given thee a rule, as for his table, when thou art eating of that body which is meat indeed, and drinking of that blood which is drink indeed, so for thy table when thou art feeding on ordinary creatures. He sends in thy provision, and he gives thee direction according to which, and no other, thou mayst use it. A tenant who holds lands of his Lord, may not use them, otherwise then ac­cording to the conditions on which his Lord let them [Page 403]to him, If he do, the premises are forfeited. Now the great God, who is Lord of the whole earth, giveth his creatures to thee conditionally that thou make use of them according to his will revealed in his word; if thou usest them otherwise thou makest a forfeiture, and mayest expect every moment that he should take possession.

For thy direction, I shall here set down the con­ditions upon which God giveth thee thy food. That thou use it sacredly, soberly, and seasonably.

First, Thy duty is to eat and drink sacredly. Piety must be mingled with all thy provision, or else twill be poison. Grace must spice every cup, and be sauce to every dish, or nothing will rellish well: Water taken from the fountain quickly corrupts, and becomes unsavoury, but in the fountain its sweet indeed. Godliness will cause thee to enjoy the creatures in God, the fountain of them, and thereby they will be pleasant to thee.

The daily bread which the Israelites did eat was made of the same corn with the shew bread which was always before the Lord; to teach us, B. Babington in loc: that we should be holy as in Gods sight when we are eating our ordinary bread, Exod. 25.30. Therefore Saints are said to eat to the Lord, Rom. 14.6. As they eat by him, so they eat to him.

Thy piety at meales consisteth, in begging a blessing before thou eatest; in holy expressions and affections when thou art eating; and in thanksgiving after thou hast eaten.

1. In begging a blessing upon thy food. The crea­tures on thy Table are Gods creatures, and I must [Page 404]tell thee that thou art more bold then welcome, if thou makest use of his goods, without asking his leave; He expecteth though not to be satisfied for his mercies, yet to be acknowledged and sancti­fied in his mercies. Every creature of God is sancti­fied by the Word of God and prayer, 1 Tim. 4.5. By the word: All the creatures were polluted to us by the first Adam, but they are purified to us by the second Adam. Psa 8. The word of promise to Christ, the heir of all things, is our warrant, and speaks our per­mission. And prayer; The word gives us leave to use them, and prayer brings down a blessing upon them. The word sheweth our right to them through Christ, and prayer acknowledgeth Gods right ( Gen. 9.3.) to them and us.

Gods blessing onely is the staff of bread, Exod. 23.25. Man liveth not by bread alone, but by every word which proceedeth out of the mouth of God, Mat. 4.4. Bread doth not nourish us by its own power, but by Gods Word of promise; He can easily with­hold his blessing, and then bread will strengthen no more then chips of bords. And when I have broken the staff of your bread, ten women shall bake your bread in one Oven, and they shall deliver your bread again by weight, and ye shall eat and not be sa­tisfied, Lev. 26.26.

Even Heathen Princes begun their solemn Feasts with Sacrifices. The Israelites would not eat before Samuel came, because he used to bless the Sacrifice, 1 Sam. 9.13. Our blessed Saviour though he were Lord of all, yet would not feed before he had looked up to Heaven and blessed the fish, [Page 405] Mark 6.41. Paul though amongst many Infidels, yet before meat, would desire a blessing in presence of them all, Acts 27.35. He is worse then an Ox or Ass, who will not acknowledge his owner, Isa. 1.5.

Reader, God can give thee soure sauce to thy sweet meat, if thou dost banish him thy Table; he can make thy meat lye so hard and heavy at thy stomach, either by sickness, Job 33.20. or sorrow, Psa. 107.17. that thou shalt never digest it whilst thou livest. When thou art at thy merriest meeting, he can send such a mournful terrible message (as to Belshazer carousing in his cups) that shall make thine eares to tingle, and every joynt thou hast to tremble. He can make thy feast to end either as Adonijahs in a fright, or as Absoloms sheep-shear­ing, in a funeral. When thine heart is merry with Wine, he can summon thee as Ammon into the other World; Thy wisest way therefore is to be­seech his company, whomsoever thou wantest.

The fruits of trees under the law, were the three first years unclean, the forth year offered to God, and after that free for the owners. All thy comforts are by reason of sin unclean and cursed to thee; if thou wouldst have them clean and blessed, they must be sanctified by the Word of God and prayer. The Elephant is said to turn up towards Heaven the first Sprig that he feedeth on. O Friend, wilt thou be worse then a beast? For shame be not so Swinish as to feed on the Acorns, and never look up to the tree that bears them.

2. In holy expressions and affections when thou [Page 406]art eating. Whilst thy body is filling, thy soul must not be forgotten. Though it be not unlawful at meales to talk of other matters, yet its pitty Saints should ever meet to eat earthly bread, and not have some discourse of their eternal. Heavenly ban­quet. How often did our Saviour at such a meeting raise the hearts of his company to better meat? Luk. 5.31. As their outward man was feeding, he feasted their inward man. When the Publican was at much cost to make him a great feast, he entertains him and the rest too with better chear; The whole neeed not a Physitian, but the sick; I came not to call the righteous, but sinners to repentance. When one of the chief of the Pharisees invited him to his Table, observe how he teacheth the Guests humility, and the Master of the Feast charity, Luk. 14.7, 8, 12, 13. His Lips dropt Honey to sweeten and make all their Dishes savoury. One of the Fathers writeth that the Primitive Christians were so holy in their talk at their Table, that one would have thought they had been at a Sermon, Non tam caenam caenant quam disciplinam. Tertul. Apo­loget. cap. 39 not at a Supper. Plato gives rules for the writing down the Table Talk of men, thereby to make them more serious; Luthers Colloquia Mensalia, Printed in a large Folio, do abundantly prove that he was not idle when he was eating, but that his Table was his Pulpit, where he read many profita­ble Lectures; There is scarce a meeting of ungodly men to eat, but the Devil hath his Dish among them. Psa. 35.16. The Drunkards have a song of David to sugar their Liquor. The Gluttons have some Taunts to fling at Saints as Sauce to their meat. At Herods [Page 407]Birth-day Banquet, one Dish served in, was the Baptists head.

Should not (friend) God have his dish at thy Table? When thou art eating bread, let thy me­ditation and expression be like his who sat at Table with Jesus Christ, Blessed is he that shall eat bread in the Kingdom of God, Luk. 14.15.

Consider Gods bounty and mercy in feeding thee, and cloathing thee, when many hungry bellies and naked backs are abroad in the World; how many would be glad of thy scraps! when thou hast asked God leave for his creatures, thou mayst taste his love in the creatures. Mayst thou not gather and conclude if the Streams are so refresh­ing and satisfying, what refreshment and satis­faction is there in the well of living waters? If bread be so savoury to an hungry body; how sweet, how savoury is the bread which came down from heaven to an hungry soul! Lord, give me evermore that bread.

Do as the Jews, They did eat and delighted them­selves in thy great goodness, Nehem. 9.21. When thou art feeding thy body, delight thy soul in Gods great goodness; Thus (like Mary when Christ was at meat) thou mayst break thy box of preci­ous Ointment and perfume the whole room with its fragrant smell.

3. In returning thanks when thou hast eaten; Thy duty is to begin thy meales with prayer, and to end them with praise. Thou canst not give God his due price for mercies, but thou mayst give him his due praise. Though thou art never able to [Page 408] buy them of him, yet thou art able to bless him for them. If thou didst Dine at thy Neighbours Table, thou wouldst think thy self very unmannerly to turn thy back upon him without any acknowledg­ment of, and thankfulness for, his courtesie. Every meal thou makest, is at Gods cost; for shame be so civil as to thank him for his kindness; Saints are compared to Doves, Isa. 60.8. especially for their eyes, Thou hast Doves eyes, Cant. 5. Now Doves after every grain they peck, look upward as it were giving thanks. When God opens his hand, thou mayst well open thy lips; When thou hast eaten and art full, Joel. 2.26. thou shalt bless the Lord thy God, Deut. 8.10.

Do not like the fed Hauk forget thy Master, or like them that go to the Well, as soon as they have fild their Buckets at it, turn their backs upon it; Why shouldst thou forget God, when he remem­breth thee? When thou shalt have eaten and be full, then beware least thou forget God, Deut. 6.11, 12. Let not thy fulness breed forgetfulness; you think him a surly beggar, who if he receive but a small peice of bread, shall fling away from your doors, and give you no thanks.

The Primitive Christians did break bread from house to house, and did eat their meat with gladness and singleness of heart, praysing God; Some under­stand it of Sacramental, others of Corporal bread, Acts 2.46, 47. The Lord Jesus was known by his actions or expressions in giving of thanks, Luk. 24.31. Nay the Heathen would acknowledge their Dunghil deities, in those outward mercies, Dan. 5.4. [Page 409] They drank Wine and praysed the gods of Gold, and of silver, and of brass, of iron, of wood, and of stone. Wilt not thou do as much for the true God, as they for their false Gods! O let him have all thy praise, who sendeth in all thy provision. God takes it very ill when we do not own and honour him as the Author of our Meat and Drink. Because Israel was so prided with her Pronounces Possessives, My bread, and my water, my wool, and my flax, mine oyl, and my drink, God turnes them all into privatives; For she did not know that I gave her Corn and Wine and Oyl, therefore will I return and take away my Corn in the time thereof, and my Wine in the season thereof, and recover my wool and my flax, Hosea 2.5.8, 9. Trumpeters love not to sound in those places where they are not answered with a considerable Eccho; God delights not to bestow mercies on those persons who will not return him sutable praise; those that return things borrowed without thanks, must expect the next time they need, to be denyed.

I have read a story (in the writings of an emi­nently pious Minister, who was an eye and ear witness of the truth of it) of a young man who lying upon his sick bed, was always calling for meat, but as soon as he saw it was brought to him, at the sight of it he shook and trembled dreadfully in every part of his body, and so continued till his food was carried away; and thus being not able to eat, he pined away, and before his death acknowledged Gods Justice, in that, in his health he had received his meat ordinarily without giving God [Page 410]thanks. The despisers of Gods benificence, have been patterns of his vengeance. He hath re­membred them in fury, who have forgotten his fa­vours.

Some write of the Jews, that in the beginning of their Feasts, the Master of the House took a cup of Wine in his hand, and began its consecration after this manner; Blessed be thou O Lord our God, the King of the World, Ex P. Fagi. in Deut. 8. which createst the fruit of the Vine; this they called Bircath hajaiin, the blessing of the cup (possibly to this David alludeth in Psa. 116.13, 14. What shall I render to the Lord for all his benefits! I will take the Cup of Sal­vation, and call upon the Name of the Lord) after the cup, the Master of the House took the bread and consecrated it thus, Blessed be thou O Lord our God, the King of the World, which bringest forth bread out of the Earth; this they called Bircath ha­lechem: At the end of the Feast, the Master called to his Friends, Let us bless him who hath fed us with his own, and of whose goodness we live; and con­cluded with a large Thanksgiving, wherein he blest God, First, For their present Food. Second­ly, For their deliverance from Egyptian bondage. Thirdly, For the Covenant of Circumcision. Fourthly, For the Law given by the Ministry of Moses; And then he prayed, that God would have mercy On his people Israel. Secondly, On his own City Jeru­salem. Thirdly, On Sion the Tabernacle of his glory. Fourthly, On the Kingdom of the house of David his annointed. Fifthly, That he would send Elias the Prophet. Sixthly, That he would make them [Page 411]worthy of the days of the Messiah, and of the life of the World to come. After this prayer, the Guests with soft and low voices said unto themselves, Fear ye the Lord all ye his holy ones, because there is no want to them that fear him. The young Lions want and suffer hunger; but they that seek the Lord shall want no good thing.

Alas, alass, how few Gentiles spend half that time in devotion at their Tables, which the pious among the Jews did! Many go from their food as the Cow from her fodder, taking no notice of the Author of it, and like the Idolatrous Israelites, they sit down to eat and drink, and rise up to play, Exod. 32.6. They sit down to Eat and Drink, and rise up to play the Beast, to play the Atheist.

Remember every creature of God is good, if it be received with thanksgiving, 1 Tim. 4.4. but this thanksgiving must not be onely in thy words, but also in thy works; thy unblameable conver­sation, and thy charitable contribution, must speak thy thankfulness. When the Master hath fed the Servant, he expects that he should go about his business, and do the work appointed him. That strength which thou receivest from God, must be improved for God; Its good to bless God with thy lips, but best of all to bless him with thy hands and in thy life; God will judge of thy thankful­ness by thy conversation. Think thus with thy self, This is the God that feedeth me, that satisfieth me with good things; how sweet, how comfortable are his mercies! What sweet refreshment have I had [Page 412]from the creatures, when some better then my self want food, Others have it, but their lives abhor bread, and their souls dainty meat. Job 3.20. Why should I not love fear, and trust, and serve this God! I will walk before the Lord in the land of the living. O be ashamed to live at Gods cost, and to do Satans work; Be not like the young Mulets, which when they have sucked their fill, turn up their heels and kick at their Dam. Further, thy duty is to mani­fest thy thank fulness by supplying the wants of the needy. Job would not eat his morsels alone, but the Fatherless had a share with him, Job 31.16, 17. The forementioned Author observes, that the Heathen were not forgetful (when they were feeding) of their absent friends. Gods hand is open to thee; why should thy heart and hands be shut against the hungry bellies and naked backs? Thy goods extend not to Gods Person, therefore they must to Gods poor, Psa. 16.2. Have a Moni­tor within thee, to call upon thee when at meals, Remember the poor, Remember the poor; Remem­ber poor Christ, and hungry Christ, and naked Christ; by this test he will try thee for thine eternal estate, and upon the neglect of this, he will sentence thee to the eternal fire, Mat. 25.41.

If thou art a rich person, do thou frequently mind this duty. Great House-keepers, must be Good House keepers; All must contribute (according to their abilities) to the poors necessities; but where God gives much, he requires much; he expecteth an harvest sutable to the seed he soweth. It is credi­bly reported of Mr. Sutton, Founder of Suttons Hos­pital, [Page 413]that he used often to repair into a private garden, Fullers Church Hist. of Brit. where he poured forth his prayers unto God, and amongst other passages was overheard, frequently to use this expression, Lord, thou hast given me a liberal and large estate; give me also an heart to make a good use it. I am confident an heart to use wealth aright, is a greater mercy then the greatest heap of wealth; I had rather have a little, with an heart to improve it for God, then much, then millions without such an heart. Make thee friends of the unrighteous Mammon, that when that failes thee, thou mayst be received into the Cele­stial habitation. Iustin lib. 51. When Dionysius the Syracusian Tyrant, saw what heapes of gold and silver his Son had hoarded up in his closet, he asked him what he meant to let it lie there, and not to make friends with it, to get the Kingdom after his death; O Son, saith he, thou hast not a spirit capable of a Kingdom. The rust of many a rich mans weal [...]h will eat his heart with pain and torment in the other World, and the Apostle calls upon such to weep and houl for the miseries that are coming upon them, James 5.1, 2, 3, 4. God findeth fault with them that could fare on the finest bread, and fattest flesh themselves, and yet forget the afflictions of others, Amos 6.5.

How many riotous rich men are there, that though they cannot eat and drink all with sobriety, will rather spoil it by gluttony and drunkenness, then let the poor have part with them; like Chil­dren who will rather crumble away their food, then impart any to their fellows! O how justly [Page 414]was the rich man denyed a drop in the other world, when he denyed a crum in this world; Willet. Hexap. in Levit. How many covetous Muck-worms, like Hogs are nourished onely to be destroyed! they are good for nothing whilst they are alive; the Hog is neither good to draw as the Ox, nor to bear as the Horse, nor to cloath us as the Sheep, nor to give milk as the Cow, nor to keep the House as the Dog, but good onely to be kild. Such are these scraping wretches, good for nothing, till they come to the Knife. Like barren trees they do but cumber the ground, and serve for no use till they are cut down for the unquenchable fire. And truely their hearts will never bewail him dead, whose bowels did not bless him alive. His life did not deserve a prayer, nor his death a tear, who laid out that to serve his pride, which God laid in to serve the poor.

Reader, if God have dealt thee a considerable portion of outward good things; consider that thou art but Gods Factor, he is the Merchant. The Factor knoweth that the goods transported to him are his Masters goods, and he must dispose them according to directions from his Master. All thine estate is Gods; thou art but his servant, his Factor; he gives thee order in his word to dispose it thus and thus to such poor members of Christ, so much to one, and so much to another, and he will shortly reckon with thee how thou obeyest his directions; and if thou forbearest charity now, thou wilt then be counted and found as real a theif, before the whole world, as ever servant was that put hundreds into his own purse which his Master appointed him [Page 415]to pay to other persons. Withhold not thy goods from the owners thereof, Pro. 3.27. from them to whom it is due, either by the law of justice, or by the law of love, Rom. 13.8. And truly Charity is the best way to plenty; He gets most that gives most; He that soweth liberally, shall reap liberally.

I have sometimes considered with my self and wondred why Nabal should be so exceeding churlish to David as not to spare of his superfluities to supply Davids necessities, when David had been so ex­ceeding civil to him as to preserve his flocks in safety from the rage of hungry Souldiers; But when I marked well the story, I quickly found the cause of Nabals covetous carriage; He looked upon him­self as Master of his estate, and not as Gods servant to improve it for his profit and praise; Shall I take my bread, and my water, and my flesh, and give it to men whom I know not whence they be? 1 Sam. 25.11. Had he but had so much grace as to have called it Gods bread, and Gods water, he would have dis­posed it according to Gods word, and not have denied a poor persecuted Saint; but because he counted it his own proper wealth, therefore it must be disposed according to his own pernicious will.

Reader, look upon thy self in regard of thine estate, only as a servant in trust, which thou must shortly give an account of, and then to do good and to distribute thou wilt not forget, as knowing that with such sacrifices God is well pleased, Heb. 3.16.

Secondly Thy duty is to eat and drink soberly. The grace of God which bringeth salvation, hath appeared to us, teaching us to live soberly in this present evill [Page 416]world, Tit. 2.12. This sobriety respecteth both the quantity and the quality of thy diet.

First, Thy duty is to be temperate as to the quan­tity of thy diet. Reason is content with a little, Religi­on with less. Although no certain proportion of food can be prescribed to men, for those showers which drown the clay vallies, do hardly quench the thirst of the sandy hills? Neither the bodies of men, nor their stomacks are all of a size; yet this is a certain rule, for a man to eat or drink so much as to oppress nature, and to unfit himself for prayer, is a degree of intemperance. God gave man food to further, not to hinder him in his general, and particular calling; and surely they sin who feed till like fatted horses, they are unfit for service. Turtull. speaking of the carriage of the Primitive Christians at their meals tells us, Non prius dis­cumbitur quam oratio ad deum praegustetur; editur quantum esurientes cupi­unt; b [...]bitur quantum pudi­cis est utile, ita satu­rantur ut qui meminerint eti am per noctem sibi adorandum deum esse. Tertull. Apologet. They do not sit down before they have prayed; they eat as much as may satisfie hunger, they drink so much as is sufficient for temperate men, are filled as they that remember they must pray after­wards.

Christians may chear nature, but they must not clog it. It is a great prviledge in the charter grant­ed us by the King of Kings, that we should have dominion over the creatures; but it will be a sorbid bondage if we suffer them to have dominion over us, instead of being our servants to become our Ma­sters, Psa. 8.5, 6, 7. God in the very framing of man, intended him for temperance by giving a little mouth, with a narrow throat, and a lesser belly then other creatures; And in mans charter which speaks his leave to slay the beasts in Gods [Page 417]forrest, observe in what tenure it runs; Every living thing that moveth shall be meat for you (There is the general concession) even as the green hearb have I given you all things (here is the special limita­tion,) That is, saith an Expositour, to use them so­berly and moderately, Wilet Hex. in gen. not to gluttony and excess.

It is an abominable shame to a Saint to be a slave to the beast in him, his sensitive appetite. He that striveth for the mastery, is temperate in all things. Beasts seldome surfet at their food, never sin. Epicurus who esteemed mans happiness to consist in pleasures, was yet very temperate, as Cicero and others observe. Socrates was wont to say, That evil men live that they may eat and drink, but good men eat and drink that they may live.

Some of the heathen did very much hate excess, either in eating or drinking. The old Gauls were very sparing in their diet, and fined them that out­grew their girdles. Drunkenness, by Solons law, was punished with death, The Spartans brought their children to loath drunkenness by causing them to behold the beastly behaviour of their servants when they were drunk.

But how many nominal Christians, in regard of temperance, come short of heathens! Wo to the drunkards of Ephraim, of England (God hath a cup of red wine, of pure wrath, and these must drink the dregs therof) how doth this iniquity abound! men drink healths so long till they drink away their health and their heaven too? Some mariners observe that as the waters grow shallower (the sea losing) [Page 418]about the coasts of Holland and Zealand, the waters grow deeper (the sea gaining) about the English coasts. Whether drunkenness ebb in Holland or no, I know not, I am sure it floweth in England. We may complain, as Diogenes Laertius of his country men, that when they went to sacrifice to health, they did then most riotously abuse health.

There was a street in Rome called Sobrius vicus, The sober street, because there was never an Ale­house there: But how few towns have we which may be called sober towns, because there are no drunkards there!

Reader if thou art one guilty of this sin, for the Lords sake bethink thy self speedily; dost thou know what thou dost?

Thou wrongest. thy body. Vermine abound, as [...]ats and mice, where there is much corn; and Diseases abound in bodies given to excess. Too much wood puts out the fire. Meat kills more then the Musket; The glutton digs his grave with his teeth, and the drunkard drowns himself in his cup. Stratonicus spake fitly of the Rhodians, They build their houses as if they were immortal, but feed as if they intended to live but a little while.

Spare diet is the best cordial of nature; Moderate fasting is the best physick. He that riseth with an appetite, Camb. Brit. Eliz. secures his digestion: It was said of Queen Elizabeth, That she ever rose with an appetite, and that Edward the sixth was wont to call her, his sweet sister Temperance, and she lived seventy years. Gallen lived 140 years, and almost all the time with­out any sickness, and this natural reason is given, that he did never eat his fill.

It wrongs thy estate: The drunkard and glutton shall come to poverty, Pro. 23.21. Their throats are open sepulchers to bury their estates in. Diogenes when he heard of a drunkards house to be sold, cried out, I thought he would ere long vomit up his house.

It wrongs thy Soul: After rioting and drunkenness, followeth chambering and wantoness, Rom. 13.12. and wo, and sorrow, and wounds without cause, look not upon the wine, at last it biteth like a Serpent; thine eyes shall behold strange women, and thine heart shall utter perverse things, Pro. 23.20. Excess turnes men into swine; and then they are fit for legions of divels. Intem­perance calls off the guard (thy watchfulness) and then the enemies may enter thick and threefold. They that are not sober, cannot be vigilant, 1 Pet. 5.8.

How unfit is a man in his intemperance for any duty. Ambrose observes, Tabulas legis quas accepit ab­stinentia, conte­ri fercit ebriteas Amh. cap 6 de Ebri. Aug. Confess: lib 10. As Moses received the tables fasting, so he broke them when the people had been feasting, judging them at that time very unfit to hear the law.

It may be thou art not a drunkard, but yet usest to exceed in eating. Austin avoided the sin of drunkenness, sed crapula non nunquam surrepit servo tuo; he sometimes transgrest in eating; but Lord, saith he, thou hast taught me to use my meat as my medicine.

Let thy rational faculty command thy sensitive; consider how contrary to reason it is for a man, like a Dolphin, to have his mouth in his maw; and like [Page 420]the Ass-fish, Epicharmus cals the Ass­fish [...] such a one as varieth from the ordinary course of nature. to have his heart in his belly; and how contrary to Religion it is, to have the Kitchin for thy Church; a Table for thine Altar, and the Belly for thy God, Luke 21.34. Take heed lest your hearts be overcharged with surfeting and drunkenness, and so that day come upon you unawares. God alloweth us sometimes a liberal use (as in days of Thanksgiving, and at Marriages) but never a lustful abuse of his Creatures.

Secondly, Thy duty is to be temperate as to the quality of thy diet. Though here no certain quality of food can be set down, God allowing something to the conditions, and much more to the weakly and sickly constitutions of men; yet in general this must be observed, that we make not provision for the flesh, Rom. 13.12. We may preserve the flesh, but we must not provide for the flesh; Our Enemie is strong enough already, we need not put more Weapons into his hands. To live after the flesh, is the sign of a sinner, Rom. 8.13. Its intem­perance for a person in health to study and strive how he may gratifie his palate. The Spirit of God cals it a sowing to the flesh, Gal. 6.7. The Hus­bandman plots, contrives and labours, how he may sow his seed to his best advantage. A Flesh­monger will be meditating in the morning be­fore he riseth, with what art his dinner may be so sauced and drest, that if possble he may excell a beast in carnal delights; he is sowing early, that he may reap liberally. The Christian may take his food, but his food must not take him. Its sinful to be given to our appeties. Its not un [Page 421]lawful to eat dainties, but it is unlawful to set the mind upon them. We may receive them into our stomachs, but not into our hearts: When thou sittest to eat with a Ruler, consider diligently what is before thee, and put a Knife to thy throat, if thou be a man given to appetite; be not desirous of his dainties, they are deceitful meat, Pro. 23.1, 2, 3. In which words we may take notice. 1. Of a supposition, If thou be a man given to appetite; For a man to be given to Wine, it notes his extraor­dinary love to, and likeing of that liquor; For a man to be given to Women, it speaks his excessive care and endeavour to enjoy that brutish and un­godly pleasure. For a man to be given to prayer, Psa. 109.4. it speaks prayer to be his trade, his imployment, the work which he chiefly minds and putsueth. For a man to be given to God, Rom. 12.1. it notes the soul to be wholly at Gods ser­vice, to go when God bids him go; to come when God bids him come; so for a man to be given to his appetite, it implyeth that all his projects are to please his palate, he is a caterer for the flesh, wholly subject to that sence, altogether at the de­votion of his appetite; our appetites are given to us, but we must not be given to our appetites; as Heliogabalus who was served in at on meal with 7000. Fish, and 5000. Fowles: And 2. here is an imposition, Be not besirous of his dainties; this is a disswasion from the former irregular affection. We may eat and digest dainties, but we may not crave and desire dainties; God made man not for fleshly dainties, but for spiritual delights; It is a [Page 422]beastly principle and practice, to be at the com­mand of provender, as Apicius the Roman, who wrote ten books of directions how to set forth a feast with all sorts of dainties, and its said the ex­pences of his Kitchin amounted to two millions of Gold. 3. Here is a position. For they are deceit­ful meat. The desire of dainties is a deadly desire. There is murder under the meat; Ordinary (nay Manna extraordinary) fare would not satisfie the sweet-tooth'd Israelites; they lusted for quailes, but God gave them their desire, they had flesh and death together. Some read the former verse thus, Thou puttest a knife to thy throat, if thou be a man given to appetite. To pamper the body, is the way to de­stroy soul and body too; Dainties entice to excess. He that erreth in the quality of his food, will quickly exceed in the quantity. They that plot night and day to please the flesh, declare publiquely that they have nothing of the spirit; sensual, not having the spirit, Jude v. 19. The flesh and the spirit are like two Buckets in a Well, as the one mounts up, the other falls down. There is a flat opposition between sowing to the flesh, and sowing to the Spirit, Gal. 6.7. Nay the Apostle is express in the mention of this kind of intemperate men. They serve not the Lord Jesus Christ, but their own bellies, Rom. 15. All the Servants of Christ, are Soveraigns over the flesh. Ordinances are ineffectu­al to persons that are sensual; Rain falls off, as it falls on, upon an Oyled post. When the waters of the Sanctuary flowed, the Miry places (that is sensual hearts) could not be healed, Ezek. 47.11. [Page 423] Behemoth lyeth in the Fens, that is, saith an Expo­sitour, the Devil in fleshly men, Job 40.21. Epicu­rus, saith one, whilst he favoureth his fleshly palate, doth neglect the heavenly palace.

There is a distinction of diet to be considered, in regard of bodies, in regard of estates, and also in regard of times; all which piety and prudence must direct the Christian about: But sure I am it is a duty to keep under the body, [...] I club it down, beat it black and blue. and to bring it into subjection, 1 Cor. 9.27. They that acquaint us with the Jewish customs, tell us that their Ordinary meals were neither many in a day, nor costly; they were called Arucoth, which signifieth such ordinary fare as travellers have in their journey.

The feast which Moses made for his Father in Law, and the Elders of Israel, is called bread. Exod 18.11. So also the entertainment of Christ at the House of one of the chief of the Pharisees, Luk. 14.1, 2. and the daily fare of the Disciples, Acts 2.46, 47. Elijah could be content with a Ra­ven for his Cook. Daniel sed and thrived upon Pulse, he looked fairer by it, then those that did eat of the Kings fare. Brown bread and the Gospel are good chear, said the Martyr. John the Baptist could live upon locusts and wild hony. The Apostles had some ears of Corn for a Sabbath days Dinner. Though God is pleased out of mercy to afford us better provision, yet our work must be to mind moderation. O how great a curse is it for thee like Cham to be a servant of servants, a servant to thy belly, which should be a Servant to thee! Thy soul in such a body, is but a bright Candle in a greasie [Page 424]Lanthorn; How much was that speech below a rati­onal creature, which Philoxenus uttered, I wish that I had the throat of a Crane, that the pleasure of my tast might last the longer! The Spider is little else save belly, but she is full of poison.

Besides, it will be a poor account which such men can give for their expences this way at the great day. God give thus our wealth for necessaries, con­veniencies and moderate delight, not for prodi­gality and luxury; Heliogabalus made whole meals of the tongues of Singing-Birds and Peacocks, and brains of costly creatures; He used to say, That meat is not savoury, whose sauce is not costly. Many men have sold all their Lands for their Kitchin.

What a pattern doth the heir of all things give us of providence, Joh. 6.12. Gather up the frag­ments that remain, that nothing be lost.

Some indeed are Debtours to their bellies, they pinch and pine them with penury, not allowing them what nature requires, whose Gold is their God. They are worse then Cannibals, eating their own flesh. He that is cruel to his flesh, troubleth his own house, Prov. 11.17. But the bellies of most, are debtours to them, receiving much more then is fit or due, as if they had been born to bow down to, and worship their bellies.

If Esau had the Title of prophane for selling his birth-right for a mess of pottage when he was hungry, Heb. 12. How prophane then are they that sell their estates, and reason, and health, and souls, and Saviour and salvation, and all for a a moments brutish pleasure, intemperate eating or drinking.

Our Lord Jesus commandeth his Disciples not to be curious about their diet; Whatsoever is set be­fore you eat, Luk. 9. If it be wholesome, though it be not toot-some, accept it. The Turks will drink no Wine, because Mahomet their false Prophet fordids it. Reader, be thou temperate both in re­gard of the quantity and quality of thy food, be­cause the blessed Jesus; the true Prophet of his Church commandeth it.

Thirdly, thy duty is to eat and drink seasona­bly; We read of eating in due season, Eccles. 10.17. As there is a season for spiritual actions, when they are most profitable, so there is a season for natural actions, when they are most proper; Its a foul fault, not to observe fit hours for our food. Our diet is unseasonable, when we begin the day with it. There is a wo to the Nation whose Princes eat in the morning, Eccles. 10.17. and a wo to the persons that rise up early in the morning to follow strong dring, Isa. 5.11. It is a bad sign when men leap out of their Beds into their Butteries; and like Children call for their breakfasts as soon as they are up. The Servant must wait on his Master till he hath fed; After him is manners. The body must wait on the soul till that hath broke its fast, and had some spiritual refreshment with the blessed God. The bodies place is after, not before the soul. The first of the day must ordinarily be given to the anci­ent of days; God hopeth to hear from men, before either their Butlers or Cooks hear from them. He expecteth that we should serve him before we serve our selves, though indeed our serving of him is the [Page 426]onely serving of our selves. Moller. pinsal. 5.3. Mollerus observeth that David thence pleaded for early protection, because he was early at his petitions. He was early in the morning at his prayer, and therefore he hoped that God would not come late at night with his answer.

Food is unseasonable when one meal treads upon the heels of another, like Jobs Messengers. The Holy Ghost speaks of some that are early up at it, and continueat it till night, Isa. 5. Some make but one meal (as it were) all day; If either meat or drink be offered them, they can no more refuse it, though they were full before, then a Dog his bones. Like Children and Chickens, they are always feeding: Too much Oyl puts out the Lamp.

Men eat and drink unseasonably, when they turn the night into day; and when God and nature call them to rest, they ordinarily like the Roman glutton, spend that time in pampering their bodies. I have read of one that boasted he had not in so many years seen the Sun.

The Dutch will sit at a Wedding Feast, from eight at night, to four in the morning, rising in the interim two or three times to ease nature, and then to their dainties and Sweet-mea [...]s again. They are industrious on the water, and Gluttonous on the land. Reader, I hope though they are prodigal, yet grace hath taught thee to be more provident of thy time.

CHAP. XXIV. How a Christian may exercise himself to Godliness in his Apparel and Sleep.

Apparel and Sleep being of less concernment then some other subjects, I shall speak but little to them; yet because in these things we must walk by the rule of Gods Word, I shall not wholly omit them. And first for Apparel. The Saints out­ward, as well as his inward clothing must be sacred; Spiritual Priests do all wear (in a sense) holy Gar­ments. Sin may cleave to our cloaths; The Leprosie was not only in the Israelites houses, but also in their Habits, Lev. 13. Some persons carry the plague up and down in their Rayment, their Garments are spotted with the flesh; with pride, and wantonness, and prodigality. A Christian may manifest grace in his Garments; he may clothe his soul in covering the nakedness of his body; his Garments may smell of Myrrhe, Aloes and Gassia, Psa. 45. Exod. 19. Numb. 11. As un­der the Law the cloaths of Gods people were wash­ed and purified Ceremonally; so our apparel under the Gospel (if we observe Gods Counsell about it) may be clean and pure spiritually. For thine help herein Reader, I shall speak briefly,

1. To the ends of Apparel, which must be minded.

2. To the sins about Apparel, which must be avoided.

3. To the vertues (in Apparel) which must be mani­fested.

First, To the ends of Apparel, which are four.

1. To cover our nakedness. Innocency at first was mans comely Robe, in comparison of which the richest cloaths are but nasty rags; Ah how lovely did he look in that Heaven-spun attire! In his primitive splendor, the most gaudy and costly apparel, would have been but as a Cloud over the face of the Sun, or a course Curtain over a beau­tiful Picture. But sin caused shame, and shame called for clothes to cover it, Gen. 3.7. They knew that they were naked, and they sewed Fig-leaves toge­ther and made themselves aprons.

2. To defend our bodies from cold. Cloaths are a great shelter against the sharpness of the Air, and Weather. Some mens Coats are Pistol-proof, all mens cloaths should be Weather-proof; God knew that Adams Fig-leaves were as far from keeping his body warm, as from hiding his soul-wickedness; and therefore made him a coat of skins, Gen. 3.21. This end of Apparel is mentioned, Pro. 31.21. She is not afraid of the Snow for her Houshold, for all her shoushold are cloathed with scarlet.

3. To adornus. Cloaths render men more comely. A decent habit is handsome, naked Ghosts are frightful. Those members of the body which we think to be less honourable, upon these we bestow more abun­dant honour, Vi [...]e Decd [...] in l [...]c. v. [...]. and our uncomely parts have more abundant comliness, 1 Cor. 12.23.

4. To distinstuish Sexes and persons. One end of Apparel is to difference Sexes; The Law of na­ture, and the custome of all Nations, do teach a [Page 429]distinction between the Habits of Men and Wo­men. God himself in Scripture doth expresly command it. The Woman shall not wear that which pertaineth unto a man, neither shall a man put on a womans Apparel: for all that do so, are an abomina­tion unto the Lord thy God, Deut. 22.5. Those that have worn the Apparel of women as Caligula, Clodius and others, have been noted for the worst of men.

Another end of Apparel is to distinguish persons. The Nobility among the Romans, were anciently distinguished from the meaner sort by their Or­naments about their Shoos; As God hath made a difference among men, some are high, some are low, some are rich, some are poor; so doth he also allow a difference in their Apparel, Behold they which are gorgeously apparelled, are in Kings Houses, Luk. 7.25. Robes and Rich attire become Judges, and Justices. They are honourable additions to their Office, and cause reverential apprehensions of their persons. The habits of men should be sutable to their conditions and honours, Dan. 5.29. Ester 8.15. Gen. 45.42. As it is sinful for men to go above their abilities, so it is sordid for men to go much below their estates and places; such draw contempt on their persons. Charles the fifth Emperour of Germany, being to make a Royal entrance into Millane, there was great preparati­on made for his entertainment, the Houses and Streets were beautified and adorned, the Citizens drest in their richest attire, Li [...] [...]xem. and a Golden Canopy prepared to be carried over his head, and a great [Page 430]expectation to see a glorious Emperor: but when he came into the City in a plain cloake and with an old hat on his head, the people would not be­leive, their eyes but still asked which was he, and laughed at themselves for being so much deceived.

Secondly, The vices about our apparel, which must be avoided, 1. Pride. Pride is a moth which is soon bred in fine garments, but a Christian will consider, that the meanest apparel is natures garment, and the best but sins garnish; The pedigree of our raiment must be remembred to allay our pride. Our richest cloaths are characters of reproach; and as Adams livery, they are an implicite con­fession of our sin and shame. The dim-sighted person is not proud of his spectacles; nor he who hath lost one eye, of the plaister which covereth it. When the thief looketh on his fetters, he thinketh of his felony, which was the cause of them; When we behold our habits, we may well be humble, reflecting upon our apostacy, the cause of them; Before the Fall, Adam and Eve were both naked, and were not ashamed, Gen. 2. ult. A murderer hath as much reason to be proud of his halter, as a man of his habit.

Beside the matter of our cloaths is considerable; We are beholden to the beasts for them, what are they but the skin, hair or wooll of beasts? and the finest but the spittle of the silkworm? Alas, what a pin is this to peirce the Bladder of pride, and abate its swelling? One would think if this weed should grow, it must be like the miscletos out of the rocks; for here is not the least earth to breed or feed it, not the least cause for it.

This pride consisteth inwardly in mens valuing themselves the higher for their habit, which indeed is Childish: They discover their want of wit whose spirits rise with their garments, as the boat with the waters. The dogs that kept Ʋulcans temple, fawned upon a good sute; but if a man came in ragged apparel, they would tear him in peices. They are brutish who judge either them­selves or others to have reall worth from the bra­very of what they wear. Pride is manifested out­wardly, by mens readiness to follow new fashions. It is no commendation to English men that they are French mens apes. A la mode de France, is most in the Gallants mouths: But they who borrow (saith one) fashions of Egyptians, may meet with their botches and boiles. They who affected the Babylo­nian finery, had with it the Babylonian fetters, Ezek. 23.15. I will punish the Princes, and the Kings children, and all such as are cloathed with strange apparel, Zeph. 1.8. God speaketh of them, who in their cloaths imitated the Egiptians, Oh what e­nemy of thine hath taught thee so much va­nity? said Mr Iohn, Fox to his son, return­ing from his travails, and attired in a loose out­landish fashi­on. Hist of mo­dern Divin. or the Babylonians. Though they were never so high, (Princes and Kings children) yet being vain in their habit, they were sure to feel the weight of Gods hand; I will punish them. Idolaters are no fit measure for Gods people to make their cloaths by. The prophet Isaiah draweth up an Inventory of the Ladies wardrobe in Jerusalem, and pronounceth both a sharp objurgation and severe commination against them for their twinkling with their eyes, and tinkling with their feet; for their lofty gate, and stately garb, Isa. 3.18, to 24. We may read [Page 432]there what strange fury God hath for strange fashions. The daughters of London (saith one) do in pride of countenance and earriage, for exceed the daughters of Sion. Willet Hexa. in Levit. Alas how many men are drest like Poppets in a play, and women like Barthol­mew babies. Some that are professours, by their an­tick habits (which are the covers of their shame) become a shame to their profession. Prodigus est animi vitio re tinenda Pro­foudens.

2. Prodigality in our apparel must be avoided. A man must cut his sute according to his cloth. I mean, his apparel must not be above his rank and estate. Some men famish their bellies to make their backs fine; others turn their rents into ruffs, their riches into robes, Prodigi singulis auribus bina aut terna perdent patrimonia. Senec. their lands into laces, and hang (as Seneca saith) two or three Lordships in their ears; that when they have their best clothes on, we may say of them, They are in midst of all their wealth.

Even those whose honor may allow richer gar­ments then the vulgar, ought to distinguish between prodigality, and what is sutable to their places. Alcisthenes had a costly cloak, sold by Dionysius to the Carthaginians for an 120 talents. Helioga­balus had rich apparel, yet never wore it twice, his shoes were embellished with diamonds, his seats were strewed with muske and amber, his bed was covered with silver and gold, and beset with pearl. But Au­gustus Cesar was much on the other hand, and wore no other garments then what his wife, Sueton. his sister, or his daughter, made him; and being asked the reason, answered, That rich and gay cloathing was ei­ther the ensign of Pride, or nurse of luxury. So Alaxander [Page 433]Severus, Emperor of Rome, Lips. Exem. p. 184. did always cloath him­self in ordinary apparrel, saying, That the Empire did consist invertue, not in bravery.

The ancester of us all was clad in leather, Gen. 3.21. and so were the Lords worthies, of whom the world was not worthy, Heb. 11.37. Though now every servant forsooth must be clad in silk, and for gallantry outvie their Lady. It is recorded as a peice of high presumption, of Hubert Archbi­shop of Canterbury, Speed. that when King John had put his courtiers into a new livery, he put his servants into the same; but in our days presumption and prodigality exceed; for peasants can be more gaudy then their Prince. The Peacock hath more gayfeathers then the eagle the King of birds.

A wise man that dwelleth in an hired house, having no certain time of abode in it, will so far take care of it, that it may be a shelter to him against the wea­ther, and possibly that it be neat and handsom; but he will not be at the cost of curious ornaments or rich pictures, because he knoweth not how soon he may have warning to be gone. Our bodies are the houses of clay in which our souls dwell; we know not how soon death may seal a lease of ejectment and turn our souls out of doors; it is prudence to fence our bodies so well with garments, that they may be defended against the cold, yea to be cloathed somewhat sutable to our conditions; but it is ex­tream folly to be prodigal in garnishing our earthly tabernacles, when (it may be) this night our souls shall be required of us. Confident I am that Taylors long bills, and their poor neighbours short coats [Page 434](who have scarce enough to cover their naked­ness) will be little for many rich mens credit at the day of Christ. Reader, if thou art a wealthy man, remember this note whilst thou livest, That one plain coat bestowed on the back of the poor, will become thee better at this day, and yeild thee more comfort at the last day, then twenty silver laced ones, on thy own back.

There is another thing to be avoided about Apparel, Vestium curio­ [...]tas, morum & mentium deformitatis in­dicium est. Bern. and that is curiosity and wastful expence of time. Excessive out ward neatness is often accom­panied with excessive inward nastiness. Seneca speaketh of some that spend all their morning, inter pectinem & speculum; between the comb and the glass, and are more troubled at a tangle in their hair, then at a disorder in the Common-wealth. How many in our days spend the whole Forenoon in decking their dying bodies, and leave no time to dress their immortal souls, they spend that preci­ous time between the comb and the glass, Cultus magna tura, virtutis magna incuria Cato. which should be spent between Prayer and Scripture; These painted carcasses will tell us, that if they can but dress themselves by dinner time, it is as much as they desire. Alas poor souls, what will they do when they come to enter into their eter­nal estates, when time shall be no more! A dying bed (if their consciences be but awakened) will teach them to value time at an higher rate, and make them know that a commodity of such worth is not to be wasted.

3. I shall speak to the vertues in Apparel which must be manifested.

[Page 435]1. Modesty. One end of Apparel is to cover our shame and nakedness; those therefore that discover their naked necks and breasts, cross this end, and glory in their shame. Such women proclaim their wantonness. Lascivious habits are unhandsom and unholy; That Women adorn themselves with modest Apparel, with shamefacedness and sobriety, not with broydered Hair, or Gold, or Pearls, or costly array, 1 Tim. 2.9. Modesty is a womans spe­cial beauty, and a needful vertue in them that are the weaker Vessels. As some tempt men to fol­ly by their tongues, so others by their attire; this the very Heathen were so sensible of, that Zalucus the Law-giver of Locris enacted, That no woman should be attended with above one Maid in the Street, except she were drunk; that she should not wear em­broydered nor undecent Apparel, but when she intended to play the Whore.

2. Gravity, Antient men, those that are in seats of justice, and professors, must not take up every new-fangle fashion. Cloaths of light colours on their backs will not be comely. Joseph a child might be handsom enough in a particoloured coat, but not so a man. When a grave Roman Petitioned the Emperour for a favour, and was denyed, and had afterwards coloured his hair, shaved himself, and in light cloaths requested the same courtesie, he was wittily answered by Caesar, who understood the fraud, I denyed your Father yesterday; and should I grant it you to day, he might take it ill.

Christians must be much guided by the credit of Religion. Whatsoever things are of good report, [Page 436]is both a general and a special rule for a Saint to walk by in all such things.

There may be excellent use of that place, Rom. 12.2. be not conformed to this World [...] Beza translates it; fashion not your selves, I love not affected singularity; but I like a Christian Gravity, both in countenance, carriage, and attire.

3. There is another thing which a Christian must have a respect to in his Apparel, and that is his cal­ling and ability. It is dishonourable both to a mans person and profession, when God hath ranked him among the rich, for him to rank himself among the poor and ragged. Of Lewis the 11. King of France, it is written in his Chamber of accounts, Two shillings for fustian to new sleeve his Majesties old Doublet; and three half pence for liquor to grease his Boots. Agesilaus King of Sparta was slighted by the Persians for his over-plain Habit. Covetous men often please themselves, that they are not guilty either of pride or prodigality in their Appa­rel, when it may be often said to them, what Socrates told the ragged Grecian, A man may see your Pride through the holes of your Coat. As the Prodigal erreth in excess, so the Niggard erreth in defect.

One of the Jewish Rabbies used to say, That men should apparel themselves below their estates, that they may thrive the sooner; that they should cloth their Wives above their estates, that they might live the more peaceably; but their Children according to their estates, that they might Marry them the better.

CHAP. XXV. How a Christian may exercise himself to Godliness, in his Recreations and Pleasures.

THy duty is to exercise thy self to Godliness in thy Recreations; the Christian in his walking, Thirdly, as well as in his working, must be furthering his eter­nal weal. Our Gardens or places of delights, as well as our Houses, must be consecrated ground; Davids Cimbal, Viol and Timbrel were all useful in, and ser­viceable to the Tabernacle; with them he praised God, Psa. 150. Saints outward pleasures must be some way or other subservient to their inward purity. Bern de bonis disserendis. It was a witty observation of Bernard on the signification of Isaac (which is laughter or joy) Sacrifice your Isaac, and your Isaac shall live. It is the Ram, the rankness and stoutness of your heart which shall dye. Reader, sacrifice thy recrea­tions, thy joys, thy delights to God, and they shall all live; it is rankness of them which God desireth should be put to death. That these pleasures are not simply unlawful, is plain; Eat thy bread (saith God) with joy, drink thy Wine with a merry heart; live joyfully with the Wife of thy youth, Eccles. 9.7, 8, 9. Epicurism is not at all comman­ded, [Page 446]but moderate delight in creatures is allowed and commended; He gives all things richly to en­joy. To enjoy, not to behold, nor to hoard up; He condemneth those rich cormorants that starve at a full Table, and like Asses laden with good victuals, feed on thistles, Eccl. 6.2, 3. & 2.24. & 3.12. The merciful God is pleased out of his bounty, not onely to allow his creatures what is for necessity, but also what is for delight. Christian, it is more then God requireth of thee to be always pon­dering and poring on such subjects as make thy heart sad, whereby thou thy self art disadvantaged, banishing that chearfulness from thee, which is an ornament to Christianity; and others discouraged, supposing that all who walk in heavens way, must needs be (as thou art) mopish and melancholy. Piety doth regulate, but not extirpate our pleasures. It is a pruning-knife to cut off the luxuriancy of them, not a Weeding-hook, to pluck them up by the roots; If thy body be as one of the Fathers calls it, jumentum animae, The souls Beast, then it must be allowed some rest and refreshment, or else it will carry thee but heavily along in thy journey.