Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

SECT. X. Of the first Manifestation of JESVS, by the Testimony of John, and a Miracle.

[illustration]

Iohn points to Iesus.

The next day Iohn seeth Iesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom. I said, after me cometh a man, which is preserred before me; for he was before me. And I knew him not, but that he should be made mani∣fest to Israel. Ioh. 1. 29, 30, 31.

[illustration]

Christ turns water into wine.

There was a marriage in Cana of Galilee. And there were set there six water pots of stone, after the manner of the purifying of the Iewes, containing two or three firkins a peice. Iesus saith unto them, fill the water pots with water, and they filled them to the brim. Iesus saith unto them draw out now &c. This begin̄ing of miracles did Iesus in Cana of Galilee, and manifested forth his glory. Ioh. 2 6, 7, 8-11.

1. AFTER that the Baptist by a sign from Heaven was confirmed in spirit and understanding that Jesus was the Messias, he immediately published to the Jews what God had manifested to him; and first to the Priests and 〈◊〉〈◊〉, sent in legation from the Sanhedrim, he professed indefinitely, in answer to their que∣stion, that himself was (a) 1.1 not the CHRIST, nor Elias, nor that Prophet whom they by a special Tradition did expect to be revealed they knew not when. And con∣cerning himself definitely he said nothing, but that he was (b) 1.2 the voice of one crying in the wilderness, Make straight the way of the Lord.

He it was who was then (c) 1.3 amongst them, but not known, a person of great dignity, to whom the Baptist was (d) 1.4 not worthy to do the office of the lowest Ministery, (e) 1.5 who coming after John was preferred far before him, who (f) 1.6 was to increase, and the Baptist was to decrease, who did (g) 1.7 baptize with the Holy Ghost and with Fire.

2. This was the Character of his personal Prerogatives; but as yet no demonstration was made of his Person, till after the descent of the Holy Ghost upon Jesus, and then when-ever the Baptist saw Jesus, he points him out with his finger, Behold the Lamb* 1.8 of God which taketh away the sins of the World: This is he. Then he shews him to An∣drew, Simon Peter's brother, with the same designation, and to another Disciple with* 1.9 him, who both followed Jesus, and abode with him all night: Andrew brings his brother Simon with him, and then Christ changes his name from Simon to Peter, or Cephas, which signifies a Stone. Then Jesus himself finds out Philip of Bethsaida, and bad him follow him; and Philip finds out Nathanael, and calls him to see. Thus persons bred

in a dark cell, upon their first ascent up to the chambers of light, all run staring upon the beauties of the Sun, and call the partners of their darkness to communicate in their new and stranger revelation.

3. When Nathanael was come to Jesus, Christ saw his heart, and gave him a testi∣mony to be truly honest, and full of holy simplicity, a true Israelite without guile. And Nathanael, being overjoyed that he had found the Messias, believing out of love, and loving by reason of his joy, and no suspicion, took that for a proof and veri∣fication of his person, which was very insufficient to 〈◊〉〈◊〉 a doubt, or ratifie a probability: But so we believe a story which we love, taking probabilities for de∣monstrations, and casual accidents for probabilities, and any thing creates vehement presumptions; in which cases our guides are not our knowing faculties, but our 〈◊〉〈◊〉, and if they be holy, God guides them into the right perswasions, as he does little birds to make rare nests, though they understand not the mystery of operation, nor the design and purpose of the action.

4. But Jesus took his will and forwardness of affections in so good part, that he pro∣mised him greater things; and this gave occasion to the first Prophecy which was made by Jesus. For Jesus said 〈◊〉〈◊〉 him, 〈◊〉〈◊〉 I said I saw thee under the Fig-tree, believest thou? Thou shalt see greater things than these: and then he prophesied that he* 1.10 should see Heaven open, and the Angels of God ascending and descending upon the Son of Man. But, being a Doctor of the Law, Christ chose him not at all to the Colledge of Apostles.

5. Much about the same time there happened to be a Marriage in Cana 〈◊〉〈◊〉 Galilee, in the vicinage of his dwelling, where John the Evangelist is by some supposed to have been the Bridegroom; (but of this there is no certainty:) and thither Jesus being with his 〈◊〉〈◊〉 invited, he went to do civility to the persons espoused, and to do ho∣nour to the holy rite of Marriage. The persons then married were but of indifferent fortunes, richer in love of neighbours than in the 〈◊〉〈◊〉 of rich possessions; they had more company than wine. For the Master of the Feast (whom, according to the order and piety of the Nation, they chose 〈◊〉〈◊〉 the order of * 1.11 Priests to be the presi∣dent of the Feast, by the reverence of his person to restrain all inordination, by his discretion to govern and order the Circumstances, by his religious knowledge to di∣rect the solemnities of Marriage, and to retain all the persons and actions in the bounds of prudence and modesty) complained to the Bridegroom that the Guests wanted 〈◊〉〈◊〉.

6. As soon as the Holy Virgin-Mother had notice of the want, out of charity, that uses to be imployed in 〈◊〉〈◊〉 even the minutes and smallest articles of necessity as well as the clamorous importunity of extremities and great indigencies, she complained to her Son by an indefinite address; not desiring him to make supply, for she knew not how he should; but either out of an habitual commiseration she complained without hoping for remedy, or else she looked on him who was a fountain of holiness and of plenty, as expecting a derivation from him either of discourses or Miracles. But Jesus answered her, Woman, what have I to do with thee? mine hour is not yet come. By this answer intending no denial to the purpose of his Mother's intimation, to whom he al∣ways bare a religious and pious reverence; but to signifie that he was not yet entred in∣to his period and years of Miracles; and when he did, it must be not for respect of kindred or civil relations, but as it is a derivation of power from above, so it must be in pursuit of that service and design which he had received in charge together with his power.

7. And so his Mother understood him, giving express charge to the ministers to do whatsoever he commanded. Jesus therefore bad them fill the water-pots which stood there for the use of frequent washings, which the Jews did use in all publick meetings, for fear of touching pollutions, or contracting legal impurities: which they did with a curiousness next to superstition, washing the very beds and tables used at their Feasts. The ministers filled them to the brim, and, as they were commanded, drew out, and bare 〈◊〉〈◊〉 the Governour of the Feast, who knew not of it, till the Miracle grew publick, and like light shewed it self: for while they wondred at the oeconomy of that Feast in keeping the best wine till the last, it grew apparent that he who was the Lord of the Creatures, who in their first seeds have an obediential capacity to receive the impresses of what forms he pleases to imprint, could give new na∣tures,

and produce new qualities in that subject in which he chuses to glorifie his Son.

8. This beginning of miracles did Jesus in Cana of Galilee. For all those Miracles which are reported to be done by Christ in his Infancy, and interval of his younger years, are Apocryphal and spurious, feigned by trifling understandings, (who think to serve God with a well-meant lie,) and promoted by the credulity of such persons in whose hearts easiness, folly, and credulity are bound up and tied fast with silken thread, and easie softnesses of religious affections, not made severe by the rigours of wisdom and experience. This first Miracle manifested his Glory, and his Disciples believed in him.

Ad SECT. X. Considerations touching the Vocation of five Disciples, and of the first Miracle of JESVS, done at Cana in Galilee.

[illustration]

Christ calling Peter and Andrew.

Matth. 4. 18, 19, 20.Jesus walking by the sea of Galilee saw two brethren, Simon called Peter & Andrew his brother, casting a net into the sea, (for they were fishers). And he saith unto them, follow me, and I will make you fishers of men. And they straightway left their nets, and followed him.

[illustration]

Nathanaels coming to Christ.

John 45, 46. Philip findeth Nathanael & saith unto him, we have found him, of whom Moses in y^e •• and y^e prophets did write, Jesus of Nazareth y^e son of Joseph, Nathanael said unto him, can any good thing come out of Nazareth? Philip saith unto him, come and see. Jesus saw Nathanael coming, & said, Behold an Israelite indeed, etc.

1. AS soon as ever John the Baptist was taught by the descent of the Holy Spirit that this was Jesus, he instantly preaches him to all that came near him. For the Holy Ghost was his Commission and instruction; and now he was a Minister Evan∣gelical, and taught all those that have the honour to be servants in so sacred imploy∣ment, that they must not go till they be sent, nor speak till they be instructed, 〈◊〉〈◊〉 yet hold their peace when their Commission is signed by the consignation of the Spirit in ordinary Ministery. For all power and all wisdom is from above, and in spiritual mini∣strations is a direct emanation from the Holy Spirit: that as no man is fit to speak the Mysteries of Godliness, be his person never so holy, unless he derive wisdom in order to such ministeries; so be he never so instructed by the assistance of art or infused know∣ledge, yet unless he also have derived power as well as skill, authority as well as know∣ledge from the same Spirit, he is not enabled to minister in publick in ordinary mini∣strations. The Baptist was sent by a prime designation to prepare the way to Jesus, and was instructed by the same 〈◊〉〈◊〉, which had sanctified or consecrated him in his Mo∣ther's womb to this holy purpose.

2. When the Baptist had shewed Jesus to Andrew and another Disciple, they imme∣diately followed him with the distances and fears of the first approach, and the infir∣mities of new Converts; but Jesus seeing them follow their first light, invited them to see the Sun: For God loves to cherish Infants in grace, and having sown the immor∣tal seed in their hearts, if it takes root downwards, and springs out into the verdure of a leaf, he still waters it with the gentle rain of the Holy Spirit, in graces and new assistances, till it brings forth the fruits of a holy conversation. And God, who knows that Infants have need of pleasant, and gentle, and frequent nutriment, hath given

to them this comfort, that himself will take care of their first beginnings, and improve them to the strength of men, and give them the strengths of nature, and the wisdom of the Spirit, which ennoble men to excellencies and perfections. By the preaching of the Baptist they were brought to seek for Christ, and when they did, Christ found them, and brought them home, and made them stay all night with him; which was more fa∣vour than they look'd for. For so God usually dispenses his mercies, that they may run over our thoughts and expectations, and they are given in no proportion to us, but according to God's measures; he considering not what we are worthy of, but what is fit for him to give; he only requiring of us capacities to receive his favour, and fair re∣ception and entertainment of his graces.

3. When Andrew had found Jesus, he calls his Brother Simon to be partaker of his joys, which (as it happens in accidents of greatest pleasure) cannot be contained within the limits of the possessor's thoughts. But this calling of Peter was not to a beholding, but to a participation of his felicities: for he is strangely covetous who would enjoy the Sun, or the Air, or the Sea, alone; here was treasure sor him and all the world: and by lighting his brother Simon's taper, he made his own light the greater and more glorious. And this is the nature of Grace, to be diffusive of its own excellencies; for here no 〈◊〉〈◊〉 can inhabit: the proper and personal ends of holy per∣sons in the contract and transmissions of Grace are increased by the participation and communion of others. For our Prayers are more effectual, our aids increased, our incouragement and examples more prevalent, God more honoured, and the rewards of glory have accidental advantages, by the superaddition of every new Saint and bea∣tified person; the members of the mystical body, when they have received nutriment from God and his Holy Son, supplying to each other the same which themselves recei∣ved, and live on, in the communion of Saints. Every new Star gilds the firmament, and increases its first glories: and those who are instruments of the Conversion of others, shall not only introduce new beauties, but when themselves shine like the stars in glory, they shall have some reflexions from the light of others, to whose fixing in the Orb of Heaven themselves have been instrumental. And this consideration is not only of use in the exaltations of the dignity Apostolical and Clerical, but for the enkindling even of private charities; who may do well to promote others interests of Piety, in which themselves also have some concernment.

4. These Disciples asked of Christ where he 〈◊〉〈◊〉: Jesus answered, Come and see. It was an answer very expressive of our duty in this instance. It is not enough for us to understand where Christ inhabits, or where he is to be found; for our understandings may follow him afar off, and we receive no satisfaction unless it be to curiosity; but we must go where he is, eat of his meat, wash in his Lavatory, rest on his beds, and dwell with him: for the Holy Jesus hath no kind influence upon those who stand at distance, save only the affections of a Loadstone, apt to draw them nigher, that he may transmit his vertues by union and confederations; but if they persist in a sullen di∣stance, they shall learn his glories as Dives understood the peace of Lazarus, of which he was never to participate. Although the Son of man hath not where to lay his head, yet he hath many houses where to convey his Graces; he hath nothing to cover his own, but he hath enough to sanctifie ours: and as he dwelt in such houses which the charity of good people then afforded for his entertainment; so now he loves to abide in places which the Religion of his servants hath vowed to his honour, and the ad∣vantages of Evangelical ministrations. Thither we must come to him, or any-where else where we may enjoy him: He is to be found in a Church, in his ordinances, in the communion of Saints, in every religious duty, in the heart of every holy person; and if we go to him by the addresses of Religion in Holy places, by the ministery of Holy rites, by Charity, by the adherences of Faith, and Hope, and other combining Graces, the Graces of union and society, or prepare a lodging for him within us, that he may come to us, then shall we see such glories and interiour beauties, which none* 1.12 know but they that dwell with him. The secrets of spiritual benediction are under∣stood only by them to whom they are conveyed, even by the children of his house. Come and see.

5. S. Andrew was first called, and that by Christ immediately, his Brother Simon next, and that by Andrew; but yet Jesus changed Simon's name, and not the other's; and by this change design'd him to an eminency of Office, at least in signification, prin∣cipally above his Brother, or else separately and distinctly from him: to shew that these Graces and favours which do not immediately cooperate to eternity, but are gifts and offices, or impresses of authority, are given to men irregularly, and without any or∣der

of predisponent causes, or probabilities on our part, but are issues of absolute pre∣destination; and as they have efficacy from those reasons which God conceals, so they have some purposes as conccal'd as their causes; only if God pleases to make us vessels of fair imployment and of great capacity, we shall bear a greater burthen, and are bound to glorifie God with special offices. But as these exteriour and ineffective Gra∣ces are given upon the same good will of God which made this matter to be a humane Body, when, if God had so pleased, it was as capable of being made a Fungus or a Sponge: so they are given to us with the same intentions as are our Souls, that we might glorifie God in the distinct capacity of Grace, as before of a reasonable nature. And besides that it teaches us to magnifie God's free mercy, so it removes every such exalted person from being an object of envy to others, or from pleasing himself in vain∣er opinions: for God hath made him of such an imployment as freely and voluntarily as he hath made him a Man, and he no more cooperated to this Grace than to his own creation, and may as well admire himself for being born in Italy, or from rich parents, or for having two hands or two feet, as for having received such a designation extraor∣dinary. But these things are never instruments of reputation among severe under∣standings, and never but in the sottish and unmanly apprehensions of the vulgar. On∣ly this, when God hath imprinted an authority upon a person, although the man hath nothing to please himself withal but God's grace, yet others are to pay the duty which that impression demands; which duty because it rapports to God, and touches not the man, 〈◊〉〈◊〉 as it passes through him to the fountain of authority and grace, it extinguish∣es all 〈◊〉〈◊〉 of opinion and pride.

6. When Jesus espied 〈◊〉〈◊〉 (who also had been called by the first Disciples) coming towards him, he gave him an excellent character, calling him a true Israelite in whom was no guile, and admitted him amongst the first Disciples of the Institution; by this character in one of the first of his Scholars hallowing Simplicity of spirit, and re∣ceiving it into his Discipline, that it might now become a vertue and duty Evangeli∣cal. For although it concerns us as a Christian duty to be prudent, yet the Prudence of Christianity is a duty of spiritual effect, and in instances of Religion with no other purposes than to avoid giving offence to those that are without and within; that we cause no disreputation to Christianity; that we do nothing that may incourage ene∣mies to the Religion; and that those that are within the communion and obedience of the Church may not suffer as great inconveniences by the indiscreet conduct of religi∣ous actions as by direct temptations to a sin. These are the purposes of private Pru∣dence, to which in a greater measure and upon more variety of rules the Governours of Churches are obliged. But that which Christian Simplicity prohibits is the mixing arts and unhandsome means for the purchase of our ends; witty counsels that are un∣derminings of our neighbour, destroying his just interest to serve our own, stratagems to deceive, infinite and insignificant answers with fraudulent design, unjust and un∣lawful concealment of our purposes, fallacious promises and false pretences, flattery and unjust and unreasonable praise, saying one thing and meaning the contrary, pretend∣ing Religion to secular designs, breaking faith, taking false oaths, and such other in∣struments of humane purposes framed by the Devil, and sent into the world to be per∣fected by man. Christian Simplicity speaks nothing but its thoughts; and when it concerns Prudence that a thought or purpose should be concealed, it concerns Simpli∣city that silence be its cover, and not a false vizor; it rather suffers inconvenience than a lie; it destroys no man's right, though it be inconsistent with my advantages; it reproves freely, palliates no man's wickedness; it intends what it ought, and does what is bidden, and uses courses regular and just, sneaks not in corners, and walks al∣ways in the eye of God and the face of the world.

7. Jesus told Nathanael that he knew him, when he saw him under the Fig-tree; and Nathanael took that to be probation sufficient that he was the 〈◊〉〈◊〉, and believed rightly upon an insufficient motive: which because Jesus did accept, it gives testimo∣ny to us, that however Faith be produced, by means regular or by arguments incom∣petent, whether it be proved or not proved, whether by chance or deliberation, whether wisely or by occasion, so that Faith be produced by the instrument, and love by Faith, God's work is done, and so is ours. For if S. Paul rejoyced that Christ was preached, though by the 〈◊〉〈◊〉 of peevish persons; certainly God will not reject an excel∣lent product because it came from a weak and sickly parent: and he that brings good out of evil, and rejoyces in that good, having first triumphed upon the evil, will cer∣tainly take delight in the Faith of the most ignorant persons, which his own grace hath produced out of innocent, though insufficient, beginnings. It was folly in Naaman

to refuse to be cured, because he was to recover only by washing in Jordan. The more incompetent the means is, the greater is the glory of God, who hath produced waters from a rock, and fire from the collision of a sponge and wool; and it is certain, the end, unless it be in products merely natural, does not take its estimate and degrees from the external means. Grace does miracles, and the productions of the Spirit in respect of its instruments are equivocal, extraordinary, and supernatural; and ignorant per∣sons believe as strongly, though they know not why, and love God as 〈◊〉〈◊〉, as greater spirits and more excellent understandings: and when God pleases, or if he sees it expedient, he will do to others as to Nathanael, give them greater arguments and better instruments for the confirmation and heightning of their 〈◊〉〈◊〉, than they had for the first production.

8. When Jesus had chosen these few Disciples to be witnesses of succeeding acci∣dents, every one of which was to be a probation of his mission and Divinity, he en∣tred into the theatre of the world at a Marriage-feast, which he now first hallowed to a Sacramental signification, and made to become mysterious: he now began to chuse his Spouse out from the communities of the world, and did mean to endear her by uni∣ons ineffable and glorious, and consign the Sacrament by his bloud, which he first gave in a secret 〈◊〉〈◊〉, and afterwards in 〈◊〉〈◊〉 and apparent effusion. And al∣though the Holy Jesus did in his own person consecrate Coelibate, and Abstinence, and Chastity in his Mother's: yet by his 〈◊〉〈◊〉 he also hallowed Marriage, and made it honourable, not only in civil account and the rites of Heraldry, but in a spiritu∣al sence, he having new sublim'd it by making it a Sacramental representment of the union of Christ and his 〈◊〉〈◊〉 the Church. And all married persons should do 〈◊〉〈◊〉 to remember what the conjugal society does represent, and not break the matrimonial bond, which is a 〈◊〉〈◊〉 ligament of Christ and his Church; for whoever dissolves the sacredness of the Mystery, and unhallows the Vow by violence and impurity, he dissolves his relation to Christ. To break faith with a Wife or Husband is a divorce from Jesus, and that is a separation from all possibilities of Felicity. In the time of the 〈◊〉〈◊〉 Statutes, to violate Marriage was to do injustice and dishonour and a breach to the sanctions of Nature, or the first constitutions: But two bands more are added in the Gospel, to make Marriage more sacred. For now our Bodies are made Temples of the Holy Ghost, and the Rite of Marriage is made significant and Sacramental, and eve∣ry act of Adultery is Profanation and Irreligion, it 〈◊〉〈◊〉 a Temple, and deflours a Mystery.

9. The Married pair were holy, but poor, and they wanted wine, and the Blessed Virgin-Mother, pitying the 〈◊〉〈◊〉 of the young man, complained to Jesus of the want; and 〈◊〉〈◊〉 gave her an answer which promised no satisfaction to her purposes. For now that Jesus had lived thirty years, and done in person nothing answerable to 〈◊〉〈◊〉 glorious Birth and the miraculous accidents of his Person, she longed till the time 〈◊〉〈◊〉 in which he was to manifest himself by actions as miraculous as the Star of his Birth: She knew by the rejecting of his Trade, and his going abroad, and probably by his own 〈◊〉〈◊〉 to her, that the time was near; and the forwardness of her love and holy desires 〈◊〉〈◊〉 might go some minutes before his own precise limit. How∣ever 〈◊〉〈◊〉 answered to this purpose, to shew, that the work he was to do was done not to satisfie her importunity, which is not occasion enough for a Miracle, but to pro∣secute the great work of Divine designation. For in works spiritual and religious all exteriour relation ceases. The world's order, and the manner of our nature, and the infirmities of our person have produced Societies, and they have been the parents of Relation; and God hath tied them fast by the knots of duty, and made the duty the occasion and opportunities of reward: But in actions spiritual, in which we relate to God, our relations are sounded upon the Spirit, and therefore we must do our duties upon considerations separate and spiritual, but never suffer temporal relations to impede our Religious duties. Christian Charity is a higher thing than to be confined within the terms of dependence and correlation, * 1.13 and those endearments which leagues or nature or society have made, pass into spiritual, and, like Stars in the presence of the Sun, appear not when the heights of the Spirit are in place. Where duty hath prepa∣red special instances, there we must for Religion's sake promote them; but even to our Parents or our Children the charities of Religion ought to be greater than the affections of Society: And though we are bound in all offices exteriour to prefer our Relatives before others, because that is made a Duty; yet to purposes spiritual, all persons emi∣nently holy put on the efficacy of the same relations, and pass a duty upon us of religi∣ous affections.

10. At the command of Jesus the Water-pots were filled with water, and the wa∣ter was by his Divine power turned into wine; where the different oeconomy of God and the world is highly observable. Every man sets forth good wine at first, and then the worse: But God not only turns the water into wine, but into such wine that the last draught is most pleasant. The world presents us with fair language, promising 〈◊〉〈◊〉, convenient fortunes, pompous honours, and these are the outsides of the bole; but when it is swallowed, these dissolve in the instant, and there remains 〈◊〉〈◊〉, and the malignity of Coloquintida. Every sin 〈◊〉〈◊〉 in the first address, and carries light in the face, and hony in the lip; but when we have well drunk, then comes that which is worse, a whip with six strings, fears and terrors of Conscience, and shame and displea∣sure, and a caitive disposition, and diffidence in the day of death. But when after the manner of the purifying of the Christians we fill our Water-pots with water, watering our couch with our tears, and moistening our cheeks with the perpetual distillations of Repentance; then Christ turns our water into wine; first Penitents, and then Com∣municants; first waters of sorrow, and then the wine of the Chalice; first the justifi∣cations of Correction, and then the sanctifications of the Sacrament, and the effects of the Divine power, joy, and peace, and serenity, hopes full of confidence, and confi∣dence without shame, and boldness without presumption: for Jesus keeps the best wine till the last; not only because of the direct reservations of the highest joys till the nearer approaches of glory, but also because our relishes are higher after a long 〈◊〉〈◊〉 than at the first Essays; such being the nature of Grace, that it increases in relish as it does in fruition, every part of Grace being new Duty and new Reward.

The PRAYER.

O Eternal and ever-Blessed Jesu, who didst chuse Disciples to be witnesses of thy Life and Miracles, so adopting man into a participation of thy great imployment of bringing us to Heaven by the means of a holy Doctrine; be pleased to give me thy grace, that I may 〈◊〉〈◊〉 and revere their Persons whom thou hast set over me, and follow their Faith, and imitate their Lives, while they imitate thee; and that I also in my capacity and proportion may do some of the meaner offices of spiritual building, by Prayers, and by holy Discourses, and 〈◊〉〈◊〉 Correption, and friendly Exhortations, doing advantages to such Souls with whom I shall con∣verse. And since thou wert pleased to enter upon the stage of the World with the commence∣ment of Mercy and a Miracle, be pleased to visit my Soul with thy miraculous grace, turn my water into wine, my natural desires into supernatural perfections, and let my sorrows be turned into joys, my sins into vertuous habits, the weaknesses of humanity into communicati∣ons of the 〈◊〉〈◊〉 nature; that since thou keepest the best unto the last, I may by thy assi∣stance grow from Grace to Grace, till thy Gifts be turned to Reward, and thy Graces to parti∣cipation of thy Glory, O Eternal and ever-Blessed Jesu.

Amen.

DISCOURSE VII. Of Faith.

1. NAthanael's Faith was produced by an argument not demonstrative, not certain∣ly concluding; Christ knew him when he saw him first, and he believed him to be the Messias: His Faith was excellent, what-ever the argument was. And I be∣lieve a GOD, because the Sun is a glorious body; or because of the variety of Plants, or the fabrick and rare contexture of a man's Eye: I may as fully assent to the Conclusi∣on, as if my belief dwelt upon the Demonstrations made by the Prince of Philosophers in the 8. of his Physicks and 12. of his Metaphysicks. This I premise as an inlet into the consideration concerning the Faith of ignorant persons. For if we consider upon what 〈◊〉〈◊〉 terms most of us now are Christians, we may possibly suspect that either Faith hath but little excellence in it, or we but little Faith, or that we are mistaken generally

in its definition. For we are born of Christian parents, made Christians at ten days old, interrogated concerning the Articles of our Faith by way of anticipation, even then when we understand not the difference between the Sun and a Tallow-candle: from thence we are taught to say our Catechism, as we are taught to speak, when we have no reason to judge, no discourse to dilcern, no arguments to contest against a Pro∣position, in case we be catechised into False doctrine; and all that is put to us we be∣lieve infinitely, and without choice, as children use not to chuse their language. And as our children are made Christians, just so are thousand others made Mahumetans, with the same necessity, the same facility. So that thus sar there is little thanks due to us for believing the Christian Creed; it was indifferent to us at first, and at last our Education had so possest us, and our interest, and our no temptation to the contrary, that as we were disposed into this condition by Providence, so we remain in it without praise or excellency. For as our beginnings are inevitable, so our progress is imperfect and insufficient; and what we begun by Education, we retain only by Custom: and if we be instructed in some slighter Arguments to maintain the Sect or Faction of our Country Religion as it disturbs the unity of Christendom; yet if we examine and con∣sider the account upon what slight arguments we have taken up Christianity it self, (as that it is the Religion of our Country, or that our Fathers before us were of the same Faith, or because the Priest bids us, and he is a good man, or for something else, but we know not what) we must needs conclude it the good providence of God, not our choice, that made us Christians.

2. But if the question be, Whether such a Faith be in it self good and acceptable that relies upon insufficient and unconvincing grounds; I suppose this case of Nathanael will determine us: and when we consider that Faith is an 〈◊〉〈◊〉 Grace, if God plea∣ses to behold his own glory in our weakness of understanding, it is but the same thing he does in the instances of his other Graces. For as God enkindles Charity upon varie∣ty of means and instruments, by a thought, by a chance by a text of Scripture, by a natural tenderness, by the sight of a dying or a tormented beast: so also he may pro∣duce Faith by arguments of a differing quality, and by issues of his Providence he may engage us in such conditions, in which as our Understanding is not great enough to chuse the best, so neither is it furnished with powers to reject any proposition; and to believe well is an effect of a singular predestination, and is a Gift in order to a Grace, as that Grace is in order to Salvation. But the insufficiency of an argument or disabili∣ty to prove our Religion is so far from disabling the goodness of an ignorant man's Faith, that as it may be as strong as the Faith of the greatest Scholar, so it hath full as much excellency, not of nature, but in order to Divine acceptance. For as he who believes upon the only stock of Education made no election of his Faith; so he who believes what is demonstrably proved is forced by the demonstration to his choice. Neither of them did 〈◊〉〈◊〉 and both of them may equally love the Article.

3. So that since a 〈◊〉〈◊〉 Argument in a weak understanding does the same work that a strong Argument in a more 〈◊〉〈◊〉 and learned, that is, it convinces and makes Faith, and yet neither of them is matter of choice; if the thing believed be good, and mat∣ter of 〈◊〉〈◊〉 or necessity, the Faith is not rejected by God upon the weakness of the first, nor accepted upon the strength of the latter principles: when we are once in, it will not be enquired by what entrance we passed thither; whether God leads us or drives us in, whether we come by Discourse or by Inspiration, by the guide of an Angel or the conduct of Moses, whether we be born or made Christians, it is indifferent, so we be there where we should be; for this is but the gate of Duty, and the entrance to Felici∣ty. For thus far Faith is but an act of the Understanding, which is a natural Faculty, serving indeed as an instrument to Godliness, but of it self no part of it; and it is just like fire producing its act inevitably, and burning as long as it can, without power to interrupt or suspend its action; and therefore we cannot be more pleasing to God for understanding rightly, than the fire is for burning clearly: which puts us evidently upon this consideration, that Christian Faith, that glorious Duty which gives to Chri∣stians a great degree of approximation to God by Jesus Christ, must have a great pro∣portion of that ingredient which makes actions good or bad, that is, of choice and effect.

4. For the Faith of a Christian hath more in it of the Will than of the Understand∣ing. Faith is that great mark of distinction which separates and gives formality to the Covenant of the Gospel, which is a Law of Faith. The Faith of a Christian is his Re∣ligion, that is, it is that whole conformity to the Institution or Discipline of Jesus Christ which distinguishes him from the believers of false Religions. And to be one of the faithful signifies the same with being a Disciple; and that contains Obedience as well

as believing. For to the same sense are all those appellatives in Scripture, [the Faith∣ful, Brethren, Believers, the Saints, Disciples,] all representing the duty of a Christi∣an. A Believer and a Saint, or a holy person, is the same thing; Brethren signifies Charity, and Believers Faith in the intellectual sence: the Faithful and Disciples signi∣fie both; for besides the consent to the Proposition, the first of them is also used for Perseverance and Sanctity, and the greatest of Charity mixt with a confident Faith up to the height of Martyrdom. Be faithful unto the death, (said the Holy Spirit) and I* 1.14 will give thee the Crown of life. And when the Apostles by way of abbreviation express all the body of Christian Religion, they call it Faith working by Love; which also* 1.15 S. Paul in a parallel place calls a New Creature; it is a keeping of the Commandments of* 1.16* 1.17 God: that is the Faith of a Christian, into whose desinition Charity is ingredient, whose sence is the same with keeping of God's Commandments; so that if we desine Faith, we must first distinguish it. The faith of a natural person, or the saith of De∣vils, is a 〈◊〉〈◊〉 believing a certain number of Propositions upon conviction of the Un∣derstanding: But the Faith of a Christian; the Faith that justifies and saves him, is Faith working by Charity, or Faith keeping the Commandments of God. They are distinct* 1.18 Faiths in order to different ends, and therefore of different constitution; and the in∣strument of distinction is Charity or Obedience.

5. And this great Truth is clear in the perpetual testimony of Holy Scripture. For Abraham is called the Father of the Faithful; and yet our Blessed Saviour told the Jews, that if they had been the sons of Abraham, they would have done the works of Abraham;* 1.19 and therefore Good works are by the Apostle called the sootsteps of the Faith of our Father* 1.20 Abraham. For Faith in every of its stages, at its first beginning, at its increment, at its greatest perfection, is a Duty made up of the concurrence of the Will and the Under∣standing, when it pretends to the Divine acceptance; Faith and Repentance begin the Christian course. Repent and believe the Gospel was the summ of the Apostles Sermons; and all the way after it is, Faith working by Love. Repentance puts the first spirit and life into Faith, and Charity preserves it, and gives it nourishment and increase; it self also growing by a mutual supply of spirits and nutriment from Faith. Whoever does heartily believe a Resurrection and Life eternal upon certain Conditions, will certainly endeavour to acquire the Promises by the Purchase of Obedience and observation of the Conditions. For it is not in the nature or power of man directly to despise and re∣ject so 〈◊〉〈◊〉 a good: So that Faith supplies Charity with argument and maintenance, and Charity supplies Faith with life and motion; Faith makes Charity reasonable, and Charity makes Faith living and effectual. And therefore the old Greeks called Faith* 1.21 and Charity a miraculous Chariot or Yoke, they bear the burthen of the Lord with an equal consederation: these are like 〈◊〉〈◊〉 twins, they live and die together. In∣deed Faith is the first-born of the twins; but they must come both at a birth, or else they die, being strangled at the gates of the womb. But if Charity, like Jacob, lays hold upon his elder brother's heel, it makes a timely and a prosperous birth, and gives certain title to the eternal Promises. For let us give the right of primogeniture to Faith, yet the Blessing, yea and the Inheritance too, will at last fall to Charity. Not that Faith is disinherited, but that Charity only enters into the possession. The na∣ture of Faith passes into the excellency of Charity before they can be rewarded; and that both may have their estimate, that which justifies and saves us keeps the name of Faith, but doth not do the deed till it hath the nature of Charity. * 1.22 For to think well, or to have a good opinion, or an excellent or a fortunate understanding, entitles us not to the love of God, and the consequent inheritance; but to chuse the ways of the Spirit, and to relinquish the paths of darkness, this is the way of the Kingdom, and the purpose of the Gospel, and the proper work of Faith.* 1.23

6. And if we consider upon what stock Faith it self is instrumental and operative of Salvation, we shall find it is in it self acceptable, because it is a Duty and commanded; and therefore it is an act of Obedience, a work of the Gospel, a submitting the Under∣standing, a denying the Affections, a laying aside all interests, and a bringing our thoughts under the obedience of Christ. This the Apostle calls* 1.24 the Obedience of Faith. And it is of the same condition and constitution with other Graces, all which equally relate to Christ, and are as firm instruments of union, and are washed by the bloud of Christ, and are sanctified by his Death, and apprehend him in their capacity and de∣grees, some higher and some not so high: but Hope and Charity apprehend Christ in a measure and proportion greater than Faith, when it distinguishes from them. So that if Faith does the work of Justification, as it is a mere relation to Christ, 〈◊〉〈◊〉 so also does Hope and Charity; or if these are Duties and good works, so also is Faith:

and they all being alike commanded in order to the same end, and encouraged by the same reward, are also accepted upon the same stock, which is, that they are acts of Obedience and relation too; they obey Christ, and lay hold upon Christ's merits, and are but several instances of the great duty of a Christian, but the actions of several fa∣culties of the 〈◊〉〈◊〉 Creature. But 〈◊〉〈◊〉 Faith is the beginning Grace, and hath inslu∣ence and causality in the production of the other, 〈◊〉〈◊〉 all the other, as they are united in Duty, are also united in their Title and appellative; they are all called by the name of Faith, because they are parts of Faith, as Faith is taken in the larger sence: and when it is taken in the strictest and distinguishing sence, they are 〈◊〉〈◊〉 and proper products by way of natural emanation.

7. That a good life is the genuine and true-born issue of Faith, no man questions that knows himself the Disciple of the Holy Jesus; but that Obedience is the same thing with* 1.25 Faith, and that all Christi∣an Graces are parts of its bulk and constitution, is also the do∣ctrine of the Holy Ghost, and the Grammar of Scripture, ma∣king Faith and Obedience to be terms coincident and expres∣sive* 1.26 of each other. For Faith is not a single Star, but a Constellation, a chain of Graces, called by S. Paul the power of God unto salvation to every believer; that is, Faith is all that great instrument by which God intends to bring us to Heaven: and he gives this reason, In the Gospel the 〈◊〉〈◊〉 cousness of God is revealed from faith to faith, for it is written, The 〈◊〉〈◊〉 shall live by Faith. Which discourse makes Faith to be a course of San∣ctity and holy 〈◊〉〈◊〉, a continuation of a Christian's duty, such a duty as not only gives the first breath, but by which a man lives the life of Grace. The just shall live by Faith; that is, such a Faith as grows from step to step, till the whole righteousness of* 1.27 God be fulfilled in it. From faith to faith, (saith the Apostle) which S. 〈◊〉〈◊〉 ex∣pounds, From Faith believing, to Faith obeying; from imperfect Faith, to Faith made perfect by the animation of Charity; that he who is justified may be justified still. For as there are several degrees and parts of Justification, so there are several degrees of Faith answerable to it; that in all sences it may be true, that by Faith we are justified, and by Faith we live, and by Faith we are saved. For if we proceed from Faith to Faith, from believing to obeying, from Faith in the Understanding to Faith in the Will, from Faith barely assenting to the revelations of God to Faith obeying the Commandments of God, from the body of Faith to the soul of Faith, that is, to Faith sormed and made alive by Charity; then we shall proceed from Justification to Justification, that is, from Remission of Sins to become the Sons of God, and at last to an actual possession of those glories to which we were here consigned by the fruits of the Holy Ghost.

8.* 1.28 And in this sence the Holy Jesus is called by the Apostle the Author and 〈◊〉〈◊〉 of our Faith: he is the principle, and he is the promoter; he begins our Faith in Revela∣tions, and perfects it in Commandments; he leads us by the assent of our Understand∣ing,* 1.29 and finishes the work of his grace by a holy life: which S. Paul there expresses by its several constituent parts; as laying aside every weight and the sin that so easily besets us,* 1.30 and running with patience the race that is set before us, resisting unto bloud, striving against sin; for in these things Jesus is therefore made our example, because he is the Author and Finisher of our Faith; without these Faith is imperfect. But the thing is something* 1.31 plainer yet, for S. James says that Faith lives not but by Charity; and the life or es∣sence of a thing is certainly the better part of its constitution, as the Soul is to a Man. And if we mark the manner of his probation, it will come home to the main point. For he proves that Abraham's saith was therefore imputed to him for Righteousness, be∣cause* 1.32 he was justified by Works; Was not Abraham our Father justified by Works, when he* 1.33 offered up his son? And the Scripture was fulfilled, saying, Abraham believed God, and it* 1.34 was imputed to him for righteousness. For Faith wrought with his Works, and made his Faith perfect. It was a dead and an imperfect Faith, unless Obedience gave it being, and all its integral or essential parts. So that Faith and Charity in the sence of a Chri∣stian are but one duty, as the Understanding and the Will are but one reasonable Soul; only they produce several actions in order to one another, which are but divers 〈◊〉〈◊〉, and the same spirit.

9. Thus S. Paul, describing the(a) 1.35 Faith of the Thessalonians, calls it that where∣by they turned from Idols, and whereby they served the living God; and the(b) 1.36 Faith of the Patriarchs believed the world's Creation, received the Promises, did Miracles, wrought Rightcousness, and did and suffered so many things as make up the integrity of a holy life.* 1.37 And therefore(c) 1.38 disobedience and unrighteousness is called want of Faith; and(d) 1.39 Heresie, which is opposed to Faith, is a work of the flesh, because Faith it self is a

work of Righteousness. And, that I may enumerate no more particulars, the thing is so known, that the word* 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in propriety of language signifies 〈◊〉〈◊〉 or 〈◊〉〈◊〉, is rendred disobedience; and the not providing for our families is an* 1.41 act of 〈◊〉〈◊〉, by the same reason and analogy that 〈◊〉〈◊〉 or Charity and a holy life are the duties of a Christian, of a justifying Faith. And although in the natural or philosophical sence Faith and Charity are distinct habits; yet in the sence of a Chri∣stian and the signification of duty they are the same; for we cannot believe aright, as Believing is in the Commandment, unless we live aright; for our Faith is put upon the account just as it is made precious by Charity; according to that rare saying of S. 〈◊〉〈◊〉, recorded by the supposed S. Denis, Charity is the greatest and the least* 1.42 Theologie: all our Faith, that is, all our Religion, is compleated in the duties of uni∣versal Charity; as our Charity or our manner of living is, so is our Faith. If our life be unholy, it may be the faith of Devils, but not the Faith of Christians. For this is the difference.

10. The faith of the Devils hath more of the Understanding in it, the Faith of Chri∣stians more of the Will: The Devils in their saith have better Discourse, the Christi∣ans better affections: They in their faith have better Arguments, we more Charity. So that Charity or a good life is so necessary an ingredient into the definition of a Chri∣stian's Faith, that we have nothing else to distinguish it from the faith of Devils: and we need no trial os our Faith, but the examination of our lives. If you keep the Com∣mandments* 1.43 of God, then have you the Faith of Jesus, (they are immediate in S. John's expression:) but if you be 〈◊〉〈◊〉 and ungodly, you are in S. Paul's list amongst* 1.44 them that have no saith. Every Vice, that rules amongst us and sullies the fair beauty of our Souls, is a conviction of Infidelity.

11. For it was the Faith of Moses that made him despise the riches of Egypt; the Faith of 〈◊〉〈◊〉, that made him valiant; the Faith of Joseph, that made him chast: Abraham's Faith made him obedient; S. Mary Magdalen's Faith made her penitent; and the Faith of S. Paul made him travel so far, and suffer so much, till he became a prodigy both of zeal and patience. Faith is a Catholicon, and cures all the distempe∣ratures of the Soul;(a) 1.45 it 〈◊〉〈◊〉 the World, (saith S. John) it(b) 1.46 works rightcous∣ness, (saith S. Paul) it(c) 1.47 purifies the heart, (saith S. Peter) it works Miracles, (saith our Blessed Saviour) Miracles in Grace always, as it did Miracles in nature at its first publication: and whatsoever is good, if it be a Grace, it is an act of Faith; if it be a reward, it is the fruit of Faith. So that as all the actions of man are but the pro∣ductions of the Soul, so are all the actions of the new man the effects of Faith. For Faith is the life of Christianity, and a good life is the life of Faith.

12. Upon the grounds of this discourse we may understand the sence of that Questi∣on* 1.48 of our Blessed Saviour, When the son of man comes, shall he find Faith on earth? Truly just so much as he finds Charity and holy living, and no more. For then only we can be confident that Faith is not failed from among the children of men, when we seel the heats of the primitive Charity return, and the calentures of the first old Devotion are renewed; when it shall be accounted honourable to be a servant of Christ, and a shame to commit a sin: then, and then only, our Churches shall be Assemblies of the faithful, and the Kingdoms of the world Christian Countries. But so long as it is notorious that we have made Christian Religion another thing than what the Holy Jesus design∣ed it to be; when it does not make us live good lives, but it self is made a pretence to all manner of impiety, a stratagem to serve ends, the ends of covetousness, of ambition and revenge; when the Christian Charity ends in killing one another for Conscience sake, so that Faith is made to cut the throat of Charity, and our Faith kills more than our Charity preserves; when the Humility of a Christian hath indeed a name amongst us, but it is like a mute person, talk'd of only; while Ambition and Rebellion, Pride and Scorn, Self-seeking and proud undertakings transact most of the great affairs of Christendom; when the custody of our Senses is to no other purposes but that no op∣portunity of pleasing them pass away; when our Oaths are like the fringes of our dis∣courses, going round about them, as if they were ornaments and trimmings; when our Blasphemies, Prophanation, Sacriledge and Irreligion are become scandalous to the very Turks and Jews; while our Lusts are always habitual, sometimes unnatural;* 1.49 will any wise man think that we believe those Doctrines of Humility and Obedience, of Chastity and Charity, of Temperance and Justice, which the Saviour of the World made sacred by his Sermon and example, or indeed any thing he either said or did, pro∣mised or threatned? For is it possible, a man with his wits about him, and believing that he should certainly be damned, (that is, be eternally tormented in body and Soul

with terments greater than can be in this world) if he be a Swearer, or Lier, or Drunkard, or cheats his neighbour, that this man should dare to do these things, to which the temptations are so small, in which the delight is so inconsiderable, and the satisfaction so none at all?

13. We see by the experience of the whole world, that the belief of an honest man in a matter of temporal advantage makes us do actions of such danger and difficulty, that half so much industry and 〈◊〉〈◊〉 would ascertain us into a possession of all the Promises Evangelical. Now let any man be asked, whether he had rather be rich or be saved, he will tell you, without all doubt, Heaven is the better option by infinite degrees: for it cannot be that Riches, or Revenge, or Lust should be directly prefer∣red, that is, be thought more eligible than the glories of Immortality. That there∣fore men neglect so great Salvation, and so greedily run after the satisfaction of their baser appetites, can be attributed to nothing but want of Faith; they do not heartily believe that Heaven is worth so much; there is upon them a stupidity of spirit, and their Faith is dull, and its actions suspended most commonly, and often interrupted, and it never enters into the Will: so that the Propositions are considered nakedly and precisely in themselves, but not as referring to us or our interests; there is nothing of Faith in it, but so much as is the first and direct act of Understanding; there is no con∣sideration nor reflexion upon the act, or upon the person, or upon the subject. So that even as it is seated in the Understanding, our Faith is commonly lame, mutilous and imperfect; and therefore much more is it culpable, because it is destitute of all coope∣ration of the rational appetite.

14. But let us consider the power and efficacy of worldly Belief. If a man believes that there is gold to be had in Peru for fetching, or Pearls and rich Jewels in India for the exchange of trifles, he instantly, if he be in capacity, leaves the wife of his bosom, and the pretty delights of children, and his own security, and ventures into the dan∣gers of waters and unknown seas, and freezings and calentures, thirst and hunger, Pirates and shipwrecks, and hath within him a principle strong enough to answer all objections, because he believes that Riches are desirable, and by such means likely to be had. Our Blessed Saviour, comparing the Gospel to a Merchant-man that found a pearl of great price, and sold all to buy it, hath brought this instance home to the present discourse. For if we did as verily believe that in Heaven those great Felicities which transcend all our apprehensions are certainly to be obtained by leaving our Vices and lower desires, what can hinder us but we should at least do as much for obtaining those great Felicities as for the lesser, if the belief were equal? For if any man thinks he may have them without Holiness and Justice and Charity, then he wants Faith, for he be∣lieves not the saying of S. Paul, Follow peace with all men, and Holiness, without which* 1.50 no man shall ever see God. If a man believes Learning to be the only or chiefest orna∣ment and beauty of Souls, that which will ennoble him to a fair employment in his own time, and an honourable memory to succeeding ages; this if he believes heartily it hath power to make him indure Catarrhs, Gouts, Hypochondriacal passions, to read till his eyes almost fix in their orbs, to despise the pleasures of idleness or tedious sports, and to undervalue whatsoever does not cooperate to the end of his Faith, the desire of Learning. Why is the Italian so abstemious in his drinkings, or the Helvetian so vali∣ant in his fight, or so true to the Prince that imploys him, but that they believe it to be noble so to be? If they believed the same, and had the same honourable thoughts of other Vertues, they also would be as national as these. For Faith will do its proper work. And when the Understanding is peremptorily and fully determined upon the perswasion of a Proposition, if the Will should then dissent and chuse the contrary, it were unnatural and monstrous, and possibly no man ever does so; for that men do things without reason and against their Conscience is, because they have put out their light, and discourse their Wills into the election of a sensible good, and want faith to believe truly all circumstances which are necessary by way of predisposition for choice of the 〈◊〉〈◊〉.

15. But when mens Faith is confident, their resolution and actions are in proporti∣on: For thus the Faith of Mahumetans makes them to abstain from Wine for ever; and therefore, if we had the Christian Faith, we should much rather abstain from Drunkenness for ever; it being an express Rule Apostolical, Be not drunk with wine, wherein is excess. The Faith of the Circumcellians made them to run greedily to violent* 1.51 and horrid deaths as willingly as to a Crown: for they thought it was the King's high∣way to Martyrdom. And there was never any man zealous for his Religion, and of an imperious bold Faith, but he was also willing to die for it; and therefore also by as

much reason to live in it, and to be a strict observer of its prescriptions. And the sto∣ries of the strict Sanctity, and prodigious Sufferings, and severe Disciplines, and ex∣pensive Religion, and compliant and laborious Charity of the primitive Christians, is abundant argument to convince us, that the Faith of Christians is infinitely more fruit∣ful and productive of its univocal and proper issues than the Faith of Hereticks, or the false religions of Misbelievers, or the perswasions of Secular persons, or the Spirit of Antichrist. And therefore when we see men serving their Prince with such difficult and ambitious services, because they believe him able to reward them, though of his will they are not so certain, and yet so supinely negligent and incurious of their servi∣ces to God, of whose power and will to reward us infinitely there is certainty absolute and irrespective; it is certain probation that we believe it not: for if we believe there is such a thing as Heaven, and that every single man's portion of Heaven is far better than all the wealth in the world, it is morally impossible we should prefer so little be∣fore so great profit.

16. I instance but once more. The Faith of Abraham was instanced in the matter of confidence or trust in the Divine Promises; and he being the father of the faithful, we must imitate his Faith by a clear dereliction of our selves and our own interests, and an intire confident relying upon the Divine goodness in all cases of our needs or dan∣ger. Now this also is a trial of the verity of our Faith, the excellency of our condition, and what title we have to the glorious names of Christians, and Faithful, and 〈◊〉〈◊〉. If our Fathers when we were in pupillage and minority, or a true and an able Friend when we were in need, had made promises to supply our necessities; our confidence was so great that our care determined. It were also well that we were as confident of God, and as secure of the event, when we had disposed our selves to reception of the blessing, as we were of our Friend or Parents. We all profess that God is Almighty, that all his Promises are certain, and yet, when it comes to a pinch, we find that man to be more confident that hath ten thousand pounds in his purse than he that reads God's Promises over ten thousand* 1.52 times. Men of a common spirit, (saith S. Chrysostome) of an or∣dinary Sanctity, will not steal, or kill, or lie, or commit Adulte∣ry; but it requires a rare Faith, and a sublimity of pious affecti∣ons, to believe that God will work a 〈◊〉〈◊〉 which to me seems impossible. And indeed S. 〈◊〉〈◊〉 hit upon the right. He had need be a good man and love God 〈◊〉〈◊〉 that puts his trust in him. For those we * 1.53 love we are most apt to trust; and although trust and confi∣dence is sometime founded upon experience, yet it is also begotten and increased by love, as often as by reason and discourse. And to this purpose it was excellently said by S. Basil, That the 〈◊〉〈◊〉 which one man learneth of another is made perfect by conti∣nual Use and Exercise; but that which through the grace of God is engrassed in the mind of man is made absolute by Justice, 〈◊〉〈◊〉 and Charity. So that if you are willing even in death to confess not only the Articles, but in affliction and death to trust the Promi∣ses; if in the lowest nakedness of Poverty you can cherish your selves with the expecta∣tion of God's promises and dispensation, being as confident of food and raiment and de∣liverance or support when all is in God's hand, as you are when it is in your own; if you can be chearful in a storm, smile when the world frowns, be content in the midst of spiritual desertions and anguish of spirit, expecting all should work together for the best, according to the promise; if you can strengthen your selves in God when you are weakest, believe when you see no hope, and entertain no jealousies or suspicions of God though you see nothing to make you confident; then, and then only, you have Faith, which in conjunction with its other parts is able to save your Souls. For in this precise duty of trusting God there are the rays of hope, and great proportions of Chari∣ty and Resignation.

17. The summ is that pious and most Christian sentence of the Author of the ordina∣ry Gloss: To believe in God through Jesus Christ is, by belie∣ving to love him, to adhere to him, to be united to him by Charity* 1.54 and Obedience, and to be incorporated into Christ's mystical body in the Communion of Saints. I conclude this with a collation of certain excellent words of S. Paul highly to the present purpose: Examine your selves,* 1.55 Brethren, whether ye be in the Faith; prove your own selves. Well, but how? Know you not your own selves how that Jesus Christ is in you, except ye be Reprobates? There's the touchstone of Faith. If Jesus Christ dwells in us, then we are true Believers; if he does not, we are Reprobates, we have no Faith. But how shall we know whether

Christ be in us or no? Saint Paul tells us that too: If Christ be in you, the body is dead, by* 1.56 reason of sin; but the spirit is life, because of righteousness. That's the Christian's mark, and the Characteristick of a true Believer; A death unto sin, and a living unto righteous∣ness; a mortified body, and a quickned spirit. This is plain enough, and by this we see what we must trust to. A man of a wicked life does in vain hope to be saved by his Faith, for indeed his Faith is but equivocal and dead, which as to his purpose is just none at all; and therefore let him no more deceive himself. For (that I may still use the words of S. Paul) This is a faithful saying, and these things I will that thou affirm con∣stantly, that they which have believed in God might be careful to maintain good works. For* 1.57 such, and such only, in the great scrutiny for Faith in the day of Doom, shall have their portion in the bosom of faithful Abraham.

The PRAYER.

I.

O Eternal GOD, 〈◊〉〈◊〉 of all Truth and Holiness, in whom to believe is life eter∣nal; let thy Grace descend with a mighty power into my Soul, beating down every strong hold and vainer imagination, and bringing every proud thought and my confident and ignorant understanding into the obedience of Jesus: Take from me all disobdience and refra∣ctoriness of spirit, all ambition and private and baser interests; remove from me all prejudice and weakness of perswasion, that I may wholly resign my Understanding to the perswasions of Christianity, acknowledging Thee to be the principle of Truth, and thy Word the measure of Knowledge, and thy Laws the rule of my life, and thy Promises the satisfaction of my hopes, and an union with thee to be the consummation of Charity in the fruition of Glory. Amen.

II.

HOly JESUS, make me to acknowledge thee to be my Lord and Master, and my self a Servant and Disciple of thy holy Discipline and Institution; let me love to sit at thy feet, and suck in with my ears and heart the sweetness of thy holy Sermons. Let my Soul be shod with the preparation of the Gospel of Peace, with a peaceable and docile disposition. Give me great boldness in the publick Confession of thy Name and the Truth of thy Gospel, in despite of all hostilities and temptations. And grant I may always remember that thy Name is called upon me, and I may so behave my self, that I neither give scandal to others, nor cause disre∣putation to the honour of Religion; but that thou mayest be glorified in me, and I by thy mer∣cies after a strict observance of all the holy Laws of Christianity. Amen.

III.

O Holy and ever-Blessed SPIRIT, let thy gracious influences be the perpetual guide of my rational Faculties: Inspire me with Wisdom and Knowledge, spiritual Understand∣ing and a holy Faith; and sanctifie my Faith, that it may arise up to the confidence of Hope, and the adherencies of Charity, and be fruitful in a holy Conversation. Mortifie in me all peevishness and pride of spirit, all heretical dispositions, and whatsoever is contrary to sound Doctrine; that when the eternal Son of God, the Author and Finisher of our Faith, shall come to make scrutiny and an inquest for Faith, I may receive the Promises laid up for them that believe in the Lord Jesus, and wait for his coming in holiness and purity: to whom with the Father and thee, O Blessed Spirit, be all honour and eternal adoration payed with all san∣ctity and joy and Eucharist now and for ever.

Amen.

SECT. XI. Of CHRIST's going to Jerusalem to the Passeover the first time after his Manifestation, and what followed till the expi∣ration of the Office of John the Baptist.

[illustration]

The Visitation of the Temple.

Marke. 11. 15. And Iesus went into y^e Temple & began to cast out them that sold & bought in y^e Temple, and overthrew the tables of the money changers. 16. And would not suffer that any man should carry any vessel through the Temple.

[illustration]

The Conference with Nicodemus.

Iohn. 3. 9. Nicodemus answered & said unto him. How can these things be? 10. Iesus answered and sayd unto him, Art thou a Master of Israel, and knowest not these things?

1. IMmediately after this Miracle Jesus abode a few days in Capernaum, but because of the approach of the great Feast of Passeover he ascended to Jerusalem; and the first publick act of record that he did was an act of holy Zeal and Religion in behalf of the honour of the Temple. For divers Merchants and Exchangers of money made the Temple to be the Market and the Bank, and brought Beasts thither to be sold for sacrifice against the great Paschal Solemnity. At the sight of which Jesus, being moved with zeal and indignation, made a whip of cords, and drave the Beasts out of the Temple, overthrew the accounting Tables, and commanded them that sold the Doves to take them from thence. For his anger was holy, and he would mingle no injury with it; and therefore the Doves, which if let loose would be detrimental to the owners, he caused to be fairly removed; and published the Religion of Holy places, establishing their Sacredness for ever by his first Gospel-Sermon that he made at Jerusalem. Take these things hence: Make not my Father's House a house of merchandise; for it shall be called a house of Prayer to all Nations. And being required to give a sign of his Vocation, (for this, being an action like the Religion of the Zelots among the Jews, if it was not attested by something extraordinary, might be abused into an excess of liberty) he only foretold the Resurrection of his body after three days death, but he expressed it in the metaphor of the Temple: Destroy this Temple, and I will build it again in three days. He spake of the Temple of his Body, and they understood him of the Temple at Jerusalem; and it was never rightly construed till it was accomplished.

2. At this publick Convention of the Jewish Nation Jesus did many Miracles, pub∣lished himself to be the Messias, and perswaded many Disciples, amongst whom was Nicodemus, a Doctor of the Law, and a Ruler of the Nation: he came by night to Jesus, and affirmed himself to be convinced by the Miracles which he had seen; for no man could do those miracles except God be with him. When Jesus perceived his understanding to be so far disposed, he began to instruct him in the great secret and mysteriousness of Regeneration, telling him

that every production is of the same nature and condition with its parent; from flesh comes flesh and corruption, from the Spirit comes spirit and life and immortality; and nothing from a principle of nature could arrive to a super∣natural end; and therefore the only door to enter into the Kingdom of God was Water by the manuduction of the Spirit; and by this Regeneration we are put into a new capacity, of living a spiritual life in order to a spiritual and supernatural end.

3. This was strange Philosophy to Nicodemus; but Jesus bad him

not to wonder: for this is not a work of humanity, but a fruit of God's Spirit, and an issue of Prede∣stination. For the Spirit bloweth where it listeth, and is as the wind, certain and no∣torious in the effects, but secret in the principle and in the manner of production. And therefore this Doctrine was not to be estimated by any proportions to natural principles or experiments of sense, but to the secrets of a new Metaphysick, and ab∣stracted, separate Speculations. Then Christ proceeds in his Sermon, telling him there are yet higher things for him to apprehend and believe; for this, in respect of some other mysteriousness of his Gospel, was but as Earth in comparison of Heaven. Then he tells of his own descent from Heaven, foretells his Death and Ascension, and the blessing of Redemption, which he came to work for mankind; he preaches of the Love of the Father, the Mission of the Son, the rewards of Faith, and the glo∣ries of Eternity; he upbraids the unbelieving and impenitent, and declares the dif∣ferences of a holy and a corrupt Conscience, the shame and fears of the one, the con∣fidence and serenity of the other.

And this is the summ of his Sermon to Nicodemus, which was the fullest of mystery and speculation and abstracted sences of any that he ever made, except that which he made immediately before his Passion; all his other Sermons being more practical.

4. From Jerusalem Jesus goeth into the Country of Judaea, attended by divers Di∣sciples, whose understandings were brought into subjection and obedience to Christ up∣on confidence of the divinity of his Miracles. There his Disciples did receive all com∣ers, and baptized them, as John at the same time did, and by that Ceremony admitted them to the Discipline and Institution, according to the custom of the Doctors and great Prophets among the Jews, whose Baptizing their Scholars was the ceremony of their Admission. As soon as John heard it, he acquitted himself in publick by renew∣ing his former testimony concerning Jesus, affirming him

to be the Messias, and now the time was come that Christ must increase, and the Baptist suffer diminution; for Christ came from above, was above all, and the summ of his Doctrine was that which he had heard and seen from the Father, whom God sent to that purpose, to whom God had set his seal, that he was true, who spake the words of God, whom the Father loved, to whō he gave the Spirit without measure, and into whose hands God had delivered all things; this was he, whose testimony the world received not.

And that they might know not only what person they sleighted, but how great Salvation also they neglect∣ed, he summs up all his Sermons and finishes his Mission with this saying, He that be∣lieveth* 1.58 on the Son hath everlasting life; and he that believeth not on the Son shall not see life, but the wrath of God abideth on him.

5. For now that the Baptist had fulfilled his Office of bearing witness unto Jesus, God was pleased to give him his writ of ease, and bring him to his reward upon this occasion. John, who had so learned to despise the world and all its exteriour vanities and impertinent relations, did his duty justly, and so without respect of persons, that as he reproved the people for their prevarications, so he spared not Herod for his, but abstaining from all expresses of the spirit of scorn and asperity, mingling no discontents, interests nor mutinous intimations with his Sermons, he told Herod it was not lawful for him to have his * 1.59 Brother's wife. For which Sermon he felt the furies and malice of a woman's spleen, was cast into prison, and about a year after was sacrificed to the scorn and pride of a lustful woman and her immodest daughter, being at the end of the second year of Christ's Preaching beheaded by Herod's command, who would not re∣tract his promise, because of his honour, and a rash vow he made in the gayety of his

Lust and complacencies of his riotous dancings. His head was brought up in a dish, and made a Festival-present to the young girl, (who gave it to her mother:) a Cru∣elty that was not known among the Barbarisms of the worst of people, to mingle ban∣quetings with bloud and sights of death; an insolency and inhumanity for which the 〈◊〉〈◊〉 Orators accused Q. Flaminius of Treason, because, to satisfie the wanton cru∣elty* 1.60 of Placentia, he caused a condemned slave to be killed at supper; and which had no precedent but in the furies of Marius, who caused the head of the Consul Antonius to be brought up to him in his Feasts, which he handled with much pleasure and insolen∣cy.

6. But God's Judgments, which sleep not * 1.61 long, found out Herod, and marked him for a Curse. For the Wise of He∣rod, who was the Daughter of Aretas a King of Arabia Petraea, being repudiated by paction with Herodias, provoked her Fa∣ther to commence a War with Herod; who prevailed against Herod in a great Battel, defeating his whole Army, and for∣cing him to an inglorious flight: which the Jews generally expounded to be a Judgment on him for the unworthy and barbarous execution and murther of John the Baptist; God in his wisdom and severity making one sin to be the punishment of another, and neither of them both to pass with∣out the signature of a Curse. And Nicephorus reports, that the dancing daughter of Herodias passing over a frozen lake, the ice brake, and she fell up to the neck in water, and her head was parted from her body, by the violence of the fragments shaked by the water and its own fall, and so perished; God having fitted a Judgment to the Analogy and representment of her Sin. Herodias her self with her adulterous Paramour Herod* 1.62 were banished to Lions in France by decree of the Roman Senate, where they lived in∣gloriously* 1.63 and died miserably, so paying dearly for her triumphal scorn superadded to her crime of murther: for when she saw the Head of the Baptist, which her Daughter Salome had presented to her in a charger, she thrust the tongue through with a needle, as Fulvia had formerly done to Cicero. But her self paid the charges of her triumph.

Ad SECT. XI. Considerations upon the first Journey of the Holy Jesus to Jerusa∣lem, when he whipt the Merchants out of the Temple.

1. WHen the Feast came, and Jesus was ascended up to Jerusalem, the first place we find him in is the Temple, where not only was the Area and Court of Religion, but, by occasion of publick Conventions, the most opportune scene for trans∣action of his Commission and his Father's business. And those Christians who have been religious and affectionate even in the circumstances of Piety have taken this for precedent, and accounted it a good express of the regularity of their Devotion and or∣der of Piety, at their first arrival to a City to pay their first visits to God, the next to his servant the President of Religious Rites; first they went into the Church and wor∣shipp'd, then to the Angel of the Church, to the Bishop, and begg'd his blessing: and having thus commenced with the auspiciousness of Religion, they had better hopes their just affairs would succeed prosperously, which after the rites of Christian Coun∣tries had thus been begun with Devotion and religious order.

2. When the Holy Jesus entred the Temple, and espied a Mart kept in the Holy Sept, a Fair upon Holy ground, he, who suffered no transportations of Anger in mat∣ters and accidents temporal, was born high with an ecstasie of Zeal, and, according to the custom of the Zelots of the Nation, took upon him the office of a private insliction of punishment in the cause of God, which ought to be dearer to every single person than their own interest and reputation. What the exterminating Angel did to 〈◊〉〈◊〉, who came into the Temple upon design of Sacriledge, that the meekest Jesus did to them who came with acts of Profanation; he whipt them forth: and as usually good Laws spring from ill Manners, and excellent Sermons are occasioned by mens 〈◊〉〈◊〉; now also our great Master upon this accident asserted the Sacredness of Holy places in the words of a Prophet, which now he made a Lesson Evangelical, My House shall be called a house of Prayer to all Nations.

3. The Beasts and Birds there sold were brought for Sacrifice, and the Banks of mo∣ney were for the advantage of the people that came from far, that their returns might be safe and easie when they came to Jerusalem upon the employments of Religion. But they were not yet fit for the Temple; they who brought them thither purposed their own gain, and meant to pass them through an unholy usage, before they could be made Anathemata, Vows to God: and when Religion is but the purpose at the second hand, it cannot hallow a Lay-design, and make it fit to become a Religious ministery, much less sanctifie an unlawful action. When Rachel stole her Father's gods, though possibly she might do it in zeal against her Father's Superstition, yet it was occasion of a sad accident to her self. For the Jews say that Rachel died in Child-birth of her second Son, because of that imprecation of Jacob, With whomsoever thou findest thy gods, let him* 1.64 not live. Saul pretended Sacrifice when he spared the fat cattel of Amalek; and Micah was zealous when he made him an Ephod and a Teraphim, and meant to make himself an Image for Religion when he stole his mother's money: but these are colours of Religion, in which not only the world but our selves also are deceived by a latent purpose, which we are willing to cover with a remote design of Religion, lest it should appear unhandsome in its own dressing. Thus some believe a Covetousness allowable, it they greedily heap treasure with a purpose to build Hospitals or Colledges; and sini∣ster acts of acquiring Church-livings are not so soon condemned, if the design be to pre∣fer an able person; and actions of Revenge come near to Piety, if it be to the ruine of an 〈◊〉〈◊〉 man; and indirect proceedings are made sacred, if they be for the good of the Holy Cause. This is profaning the Temple with Beasts brought for Sacrifices, and dis∣honours God by making himself accessary to his own dishonour, as far as lies in them; for it disserves him with a pretence of Religion: and, but that our hearts are deceitful, we should easily perceive that the greatest business of the Letter is written in Postscript; the great pretence is the least purpose; and the latent Covetousness or Revenge, or the secular appendix, is the main engine to which the end of Religion is made but instru∣mental and pretended. But men, when they sell a Mule, use to speak of the Horse that begat him, not of the Ass that bore him.

4. The Holy Jesus made a whip of cords, to represent and to chastise the implications and enfoldings of sin and the cords of vanity. 1. There are some sins that of themselves are a whip of cords: those are the crying sins, that by their degree and malignity speak loud for vengeance; or such as have great disreputation, and are accounted the basest issues of a caitive disposition; or such which are unnatural and unusual; or which by publick observation are marked with the signature of Divine Judgments. Such are Murther, Oppression of widows and orphans, detaining the Labourer's hire, Lusts against nature, Parricide, Treason, Betraying a just trust in great instances and base manners, Lying to a King, Perjury in a Priest: these carry Cain's mark upon them, or Judas's sting, or Manasses's sorrow, unless they be made impudent by the spirit of Obduration. 2. But there are some sins that bear shame upon them, and are used as correctives of pride and vanity, and if they do their cure, they are converted into instruments of good by the great power of the Divine grace; but if the spirit of the man grows impudent and hardned against the shame, that which commonly fol∣lows is the worst string of the whip, a direct consignation to a reprobate spirit. 3. Other sins there are for the chastising of which Christ takes the whip into his own hand; and there is much need; when sins are the Customs of a Nation, and marked with no exteriour disadvantage, or have such circumstances of encouragement that they are unapt to disquiet a Conscience, or make our beds uneasie, till the pillows be softned with penitential showers. In both these cases the condition of a sinner is sad and miserable. For it is a fearful thing to fall into the hands of the living God; his hand is heavy, and his sword is sharp, and pierces to the dividing the marrow and the bones: and he that considers the infinite distance between God and us must tremble, when he re∣members that he is to feel the issues of that anger, which he is not certain whether or no it will destroy him infinitely and eternally. 4. But if the whip be given into our hands, that we become executioners of the Divine wrath, it is sometimes worse; for we seldom strike our selves for emendation, but add sin to sin, till we perish miserably and inevitably. God scourges us often into Repentance; but when a Sin is the whip of another sin, the rod is put into our hands, who like blind men strike with a rude and undiscerning hand, and, because we love the punishment, do it without intermis∣sion or choice, and have no end but ruine.

5. When the Holy Jesus had whipt the Merchants in the Temple, they took away all the instruments of their sin. For a Judgment is usually the commencement of

Repentance: Love is the last of Graces, and 〈◊〉〈◊〉 at the beginning of a new life, but is reserved to the perfections and ripeness of a Christian. We begin in Pear; The* 1.65 fear of the Lord is the beginning of Wisdom: 〈◊〉〈◊〉 hen he smote them, then they turned, and enquired early after God. And afterwards the impresses of Fear continue like a hedge of thorns about us, to restrain our dissolutions within the awfulness of the Divine Ma∣jesty, that it may preserve what was from the same principle begun. This principle of their emendation was from God, and therefore innocent and holy; and the very pur∣pose of Divine Threatnings is, that upon them, as upon one of the great hindges, the Piety of the greatest part of men should turn: and the effect was answerable; but so are not the actions of all those who follow this precedent in the tract of the letter. For in∣deed there have been some reformations which have been so like this, that the greatest alteration which hath been made was, that they carried all things out of the Temple, the Money, and the Tables, and the Sacrifice; and the Temple it self went at last. But these mens scourge is to follow after, and Christ, the Prince of the Catholick Church, will provide one of his own contexture, moresevere than the stripes which 〈◊〉〈◊〉 felt from the infliction of the exterminating Angel. But the Holy Spirit of God, by making provision against such a Reformation, hath prophetically declared the aptnesses which are in pretences of religious alterations to degenerate into sacrilegi∣ous desires: Thou that abhorrest Idols, dost thou commit sacriledge? In this case there is no* 1.66 amendment, only one sin resigns to another, and the person still remains under its pow∣er and the same dominion.

The PRAYER.

OEternal Jesu, thou bright Image of thy Father's glories, whose light did shine to all the world, when thy heart was inflamed with zeal and love of God and of Religion, let a coal from thine Altar, fanned with the wings of the Holy Dove, kindle in my Soul such holy flames, that I may be zealous of thy honour and glory, forward in Religious duties, earnest in their pursuit, prudent in their managing, ingenuous in my purposes, making my Religion to serve no end but of thy glories, and the obtaining of thy promises: and so sanctific my Soul and my Body, that I may be a holy Temple, fit and prepared for the inhabitation of thy ever-blessed Spirit, whom grant that I may never grieve by admitting any impure thing to desecrate the place, and unhallow the Courts of his abode; but give me a pure Soul in a chaste and health∣ful 〈◊〉〈◊〉, a spirit full of holy simplicity, and designs of great ingenuity, and perfect Religion, that I may intend what thou commandest, and may with proper instruments 〈◊〉〈◊〉 what I so intend, and by thy aids may obtain the end of my labours, the rewards of obedience and holy living, even the society and inheritance of Jesus in the participation of the joys of thy Temple, where thou dwellest and reignest with the Father and the Holy Ghost, O Eternal Jesus.

Amen.

DISCOURSE VIII. Of the Religion of Holy Places.

1. THE Holy Jesus brought a Divine warrant for his Zeal. The selling Sacrifices, and the exchange of Money, and every Lay-employment did violence and dis∣honour to the Temple, which was hallowed to Ecclesiastical ministeries, and set apart for Offices of Religion, for the use of holy things; for it was God's House: and so is every house by publick designation separate for Prayer or other uses of Religion, it is God's House. [My house:] God had a propriety in it, and had set his mark on it, even his own Name. And therefore it was in the Jews Idiome of speech called the Mountain of the Lord's House, and the House of the Lord by David frequently: God had put his Name into all places appointed for solemn Worship; In all places where* 1.67 I record my Name, I will come unto thee, and bless thee. For God, who was never visible to mortal eye, was pleased to make himself presential by substitution

of his Name; that is, in certain places he hath appointed that his Name shall be called upon, and by promising and imparting such Blessings which he hath made consequent to the invocation of his Name, hath made such places to be a certain determination of some special manner of his Presence. For God's Name is not a distinct thing from him∣self, not an Idea, and it cannot be put into a place in literal signification; the expressi∣on is to be resolved into some other sence: God's Name is that whereby he is known, by which he is invocated, that which is the most immediate publication of his Essence, nearer than which we cannot go unto him: and because God is essentially present in all places, when he makes himself present in one place more than another, it cannot be understood to any other purpose, but that in such places he gives special Blessings and Graces, or that in those places he appoints his Name, that is, himself, specially to be invocated.

2. So that when God puts his Name in any place by a special manner, it signifies that there himself is in that manner: But in separate and hallowed places God hath ex∣pressed that he puts his Name with a purpose it should be called upon; therefore in plain signification it is thus, In Consecrate places God himself is present to be invok'd, that is, there he is most delighted to hear the Prayers we make unto him. For all the expressions of Scripture, of God's 〈◊〉〈◊〉, the Tabernacle of God, God's Dwellings, putting his Name there, his Sanctuary, are resolved into that saying of God to Solomon, who prayed that he would hear the Prayers of necessitous people in that place: God granting the request expressed it thus; I have sanctified the House which thou hast built: that is,* 1.68 the House which thou hast designed for my Worship, I have designed for your Blessing; what you have dedicated, I have accepted; what you have consecrated, I have hal∣lowed; I have taken it to the same purpose to which your desires and designation pre∣tended it in your first purposes and expence. So that since the purpose of man in sepa∣rating places of Worship is, that thither by order and with convenience and in com∣munities of men God may be worshipped and prayed unto, God having declared that he accepts of such separate places to the same purposes, says, that there he will be called upon, that such places shall be places of advantage to our Devotions in respect of hu∣mane order and Divine acceptance and benediction.

3. Now these are therefore God's Houses, because they were given by men, and ac∣cepted by God, for the service of God and the offices of Religion. And this is not the effect or result of any distinct Covenant God hath made with man in any period of the world, but it is merely a favour of God, either hearing the Prayer of Dedication, or complying with humane order or necessities. For there is nothing in the Covenant of Moses's Law that by virtue of special stipulation makes the assignment of a house for the service of God to be proper to Moses's rite. Not only because God had memorials and* 1.69 determinations of this manner of his Presence before Moses's Law, as at 〈◊〉〈◊〉, where Jacob laid the first stone of the Church, (nothing but a Stone was God's memorial) and the beginning and first rudiments of a Temple; but also because after Moses's Law was given, as long as the Nation was ambulatory, so were their places and instru∣ments of Religion: and although the Ark was not confined to a place till Solomon's time, yet God was pleased in this manner to confine himself to the Ark; and in all pla∣ces where-ever his Name was put, even in Synagogues and Oratories and Threshing∣floors, when they were hallowed with an Altar and Religion, thither God came, that is, there he heard them pray, and answered and blessed accordingly, still in proporti∣on to that degree of Religion which was put upon them. And those places, when they had once entertained Religion, grew separate and sacred for ever. For therefore David bought the Threshing-floor of Araunah, that it might never return to common use any more: for it had been no trouble or inconvenience to Araunah to have used his floor for one solemnity; but he offered to give it, and David resolved to buy it, because it must of necessity be aliened from common uses, to which it could never re∣turn any more when once it had been the instrument of a religious solemnity: and yet this was no part of Moses's Law, that every place of a temporary Sacrifice should be holy for ever. David had no guide in this but right Reason and the Religion of all the world. For such things which were great instruments of publick ends, and thing; of highest use, were also in all societies of men of greatest honour, and immured by re∣verence and the security of Laws. For honour and reputation is not a thing inherent in any creature, but depends upon the estimate of God or men, who either in diffusion or representation become fountains of a derivative honour. Thus some Men are ho∣hourable; that is, those who are fountains of Honour in civil account have command∣ed that they shall be honoured. And so Places and Things are made honourable,

that as honourable Persons are to be distinguished from others by honourable usages and circumstances proper to them, so also should Places and Things (upon special reason se∣parate) have an usage proper to them, when by a publick Instrument or Minister they are so separated. No common usage then; something proper to tell what they are, and to what purposes they are designed, and to signifie their separation and extraordina∣riness. Such are the Person of the Prince, the Archives and Records of a Kingdom, the Walls and great Defences of the Imperial City, the Eagles and Ensigns of war amongst the 〈◊〉〈◊〉, and above all things, though not above all persons, the Temples and Altars, and all the instruments of Religion. And there is much reason in it. For thus a servant of a King, though his employment be naturally mean, yet is more ho∣nourable, because he relates to the most excellent person: and therefore much more those things which relate to God. And though this be the reason why it should be so; yet for this and other reasons they that have power, that is, they who are acknowledg∣ed to be the fountains and the chanels of Honour, I mean the Supreme power, and publick fame have made it actually to be so. For whatsoever all wise men, and all good men, and all publick societies, and all supreme Authority hath commanded to be honoured or rever'd, that is honourable and reverend; and this Honour and Reve∣rence is to be expressed according to the Customs of the Nation, and instruments of honour proper to the nature of the thing or person respectively. Whatsoever is 〈◊〉〈◊〉 so is so; because Honour and Noble separations are relative actions and terms, crea∣tures and productions of Fame, and the voice of Princes, and the sense of people: and they who will not honour those things or those persons which are thus decreed to be honourable, have no communications with the civilities of humanity, or the guises of wise Nations; they do not give honour to whom honour belongs. Now that which in civil account we call [honourable,] the same in religious account we call [sacred:] for by both these words we mean things or persons made separate and retired from common opinion and vulgar usages by reason of some excellency really inherent in them, (such as are excellent men;) or for their relation to excellent persons, or great ends, publick or * 1.70 religious, (and so servants of Princes, and Ministers of Religion, and its Instruments and Utensils, are made honourable or sa∣cred:) and the expressions of their honour are all those acti∣ons and usages which are contrary to despite, and above the usage of vulgar Things or Places. ((a) 1.71 Whatsoever is sacred, that is honourable for its religious relation; and whatsoever is honourable, that also is sacred (that is, separate from the vulgar usages and account) for its civil excellency or relation. The result is this, That when publick Authority, or the consent ((b) 1.72 of a Nation hath made any Place sacred for the uses of Religion, we must esteem it sacred, just as we esteem Persons honourable who are so honoured. And thus are Judges and the very places of Judicature, the King's Presence-chamber, the Chair of State, the Senate-house, the royal Ensigns of a Prince, whose Gold and Purple in its natural capacity hath in it no more dignity than the Money of the bank, or the Cloth of the Mart; but it hath much more for its signification and relative use. And it is certain, these things whose excellency depends upon their relation must receive the degree of their Honour in that proportion they have to their term and foundation: and therefore what belongs to God (as holy Places of Religion) must rise highest in this account; I mean higher than any other places. And this is besides the honour which God hath put upon them by his presence & his title to them, w^ch in all Religions he hath signified to us.

4. Indeed among the Jews, as God had confined his Church and the rites of Religion to be used only in communion and participation with the Nation, so also he had limi∣ted his Presence, and was more sparing of it than in the time of the Gospel his Son de∣clared he would be. It was said of old, that at Jerusalem men ought to worship, that is, by a solemn, publick and great address in the capital expresses of Religion, in the di∣stinguishing rites of Liturgy; for else it had been no new thing. For in ordinary Pray∣ers God was then, and long before, pleased to hear Jeremy in the dungeon, Manasses in prison, Daniel in the Lion's den, Jonas in the belly of the deep, and in the offices yet more solemn in the Proseuchae, in the houses of prayer which the Jews had, not only in their dispersion, but even in Palestine, for their diurnal and nocturnal offices. But when the Holy Jesus had broken down the partition-wall, then the most solemn Offices of Religion were as unlimited as their private Devotions were before; for where-ever a Temple should be built, thither God would come, if he were worshipped spirituallly

and in truth, that is, according to the rites of Christ, (who is Grace and Truth) and the dictate of the Spirit, and analogy of the Gospel. All places were now alike to build Churches in, or Memorials for God, God's houses. And that our Blessed Saviour dis∣courses of places of publick Worship to the woman of Samaria is notorious, because the whole question was concerning the great addresses of Moses's rites, whether at Jerusa∣lem or Mount Gerizim, which were the places of the right and the 〈◊〉〈◊〉 Temple, the 〈◊〉〈◊〉 of the whole Religion: and in antithesis Jesus said, Nor here nor there shall be the solemnities of address to God, but in all places you may build a Temple, and God will dwell in it.

5. And this hath descended from the first beginnings of Religion down to the con∣summation of it in the perfections of the Gospel. For the Apostles of our Lord carried the Offices of the Gospel into the Temple of Jerusalem, there they preached and pray∣ed, and payed Vows, but never, that we read of, offered Sacrifice: which 〈◊〉〈◊〉, that the Offices purely Evangelical were proper to be done in any of God's proper pla∣ces, and that thither they went not in compliance with Moses's Rites, but merely for Gospel-duties, or for such Offices which were common to Moses and Christ, such as were Prayers and Vows. While the Temple was yet standing they had peculiar pla∣ces for the Assemblies of the faithful, where either by accident, or observation, or Religion, or choice, they met regularly. And I instance in the house of John surna∣med Mark, which, as Alexander reports in the life of S. Barnabas, was consecrated by many actions of Religion, by our Blessed Saviour's eating the 〈◊〉〈◊〉, his Insti∣tution of the holy Eucharist, his Farewell-Sermon; and the Apostles met there in the Octaves of Easter, whither Christ came again, and hallowed it with his presence; and there, to make up the relative Sanctification complete, the Holy Ghost descended up∣on their heads in the 〈◊〉〈◊〉 of 〈◊〉〈◊〉: and this was erected into a fair 〈◊〉〈◊〉, and is mentioned as a famous Church by S. Jerome and V. Bede; in which, as 〈◊〉〈◊〉* 1.73 adds, S. Peter preached that 〈◊〉〈◊〉 which was miraculoasly prosperous in the Con∣version of three thousand; there S. James Brother of our Lord was 〈◊〉〈◊〉 first Bi∣shop of Jerusalem, S. Stephen and the other six were there ordained Deacons; there the Apostles kept their first Council, and 〈◊〉〈◊〉 their Creed: by these actions and their frequent conventions shewing the same reason, order and prudence of Religion in 〈◊〉〈◊〉 of special places of Divine service, which were ever observed by all the Nations, and Religions, and wise men of the world. And it were a strange imagina∣tion to 〈◊〉〈◊〉 that in Christian Religion there is any principle contrary to that wisdom or God and all the world, which for order, for necessity, for convenience, for the so∣lemnity* 1.74 of Worship, hath set apart Places for God and for Religion. Private Prayer had always an unlimited residence and relation, even under Moses's Law; but the pub∣lick solemn Prayer of 〈◊〉〈◊〉 in the Law of Moses was restrained to one Temple: In the Law of Nature it was not confined to one, but yet determined to publick and so∣lemn places; and when the Holy Jesus disparked the inclosures of Moses, we all re∣turned to the permissions and liberty of the Natural Law, in which although the pub∣lick and solemn Prayers were confined to a Temple, yet the Temple was not consined to a place; but they might be any-where, so they were at all; instruments of order, conveniences of assembling, residences of Religion: and God, who always loved or∣der, and was apt to hear all holy and prudent Prayers, (and therefore also the Prayers of Consecration) hath often declared that he loves such Places, that he will dwell in them; not that they are advantages to him, but that he is pleased to make them so to us. And therefore all Nations of the world built publick Houses for Religion; and since all Ages of the Church * 1.75 did so too, it had need be a strong and a convincing ar∣gument that must shew they were deceived. And if any man list to be 〈◊〉〈◊〉, he must be answered with S. Paul's reproof, We have no such custom, nor the Churches of God.

6. Thus S. Paul reproved the Corinthians for despising the Church of God by such uses,* 1.76 which were therefore unsit for God's, because they were proper for their own, that is, for common houses. And although they were at first and in the descending Ages so afflicted by the tyranny of enemies, that they could not build many Churches; yet some they did, and the Churches themselves suffered part of the persecution. For so 〈◊〉〈◊〉 reports, that when under Severus and Gordianus, 〈◊〉〈◊〉 and Galienus, the Christian affairs were in a tolerable condition, they built Churches in great number

and expence. But when the Persecution waxed hot under Diocletian, down went the Churches, upon a design to extinguish or disadvantage the Religion. Maximinus gave leave to re-build them. Upon which Rescript (saith the story) the Christians were overjoyed, and raised them up to an incredible height and * 1.77 incomparable beau∣ty. This was Christian Religion then, and so it hath continued-ever since, and, un∣less we should have new reason and new revelation, it must continue so till our Church∣es are exchanged for Thrones, and our Chappels for seats placed before the Lamb in the eternal Temple of celestial Jerusalem.

7. And to this purpose it is observed, that the Holy Jesus first ejected the Beasts of Sacrifice out of the Temple, and then proclaimed the Place holy, and the scene of re∣presenting Prayers, which in type intimates the same thing which is involved in the expression of the next words, My House shall be called the House of Prayer to all Nations; now and for ever, to the Jews and to the Gentiles, in all circumstances and variety of Time and Nation, God's Houses are holy in order to holy uses; the time as unlimited as the * 1.78 Nations were indefinite and universal. Which is the more observable, because it* 1.79 was of the outward Courts, not whither Moses's Rites alone were admitted, but the natural Devotion of Jews and Gen∣tile-Proselytes, that Christ affirmed it to be holy, to be the House of God, and the place of Prayer. So that the Religion of publick places of Prayer is not a Rite of Levi, but a natural and prudent circum∣stance and advantage of Religion in which all wise men agree, who therefore must have some common principle with influence upon all the World which must be the univocal cause of the consent of all men: which common principle must either be a dictate of natural or prime Reason, or else some Tradition from the first Parents of mankind; which because it had order in it, beauty, Religion, and confirmation from Heaven, and no reason to contest against it, it hath surprised the understanding and practices of all Nations. And indeed we find that even in Paradise God had that which is analogical to a Church, a distinct place where he manifested himself present in proper manner: For Adam and Eve, when they had sinned, hid themselves from the Presence of the Lord; and this was the word in all descent of the Church, for the being of God in holy places, the Presence of the Lord was there. And probably when Adam from this intimation, or a greater direction, had taught Cain and Abel to offer sacrifice to God in a certain place, where they were observed of each in their several Offerings, it became one of the rules of Religion which was derived to their posterity by tradition, the only way they had to communicate the dictates of Divine commandment.

8. There is no more necessary to be added in behalf of Holy Places, and to assert them into the family and relatives of Religion; our estimate and deportment towards them is matter of practice, and therefore of proper consideration. To which purpose I consider, that Holy Places being the residence of God's Name upon earth, there where he hath put it, that by fiction of Law it may be the * 1.80 sanctuary and the last resort in all calamities and need, God hath sent his Agents to possess them in person for him. Churches and Oratories are regions and courts of Angels, and they are there not only to minister to the Saints, but also they possess them in the right of God. There they* 1.81 are: so the greatest and Prince of Spirits tells us, the Holy Ghost; I saw the Lord sit∣ting upon his throne, and his train filled the Temple; Above it stood the Seraphim; that was God's train, and therefore holy David knew that his addresses to God were in the presence of Angels: I will praise thee with my whole heart, be∣fore* 1.82 the gods will i sing praise unto thee:* 1.83 before the Angels, so it is in the Septuagint And that we might know where or how the Kingly worshipper would pay this adoration, he adds, I will worship towards thy holy 〈◊〉〈◊〉. And this was so known by him, that it became expressive of God's manner of presence in Heaven: The Chariots of God are twenty thousand, even thousands of Angels, and the Lord is among them* 1.84 as in Sinai, in the holy place; God in the midst of Angels, and the Angels in the midst of the 〈◊〉〈◊〉 place; and God in Heaven in the midst of that holy circle, as 〈◊〉〈◊〉 as he is amongst Angels in the recesses of his Sanctuary. Were the rudiments of the Law worthy of an attendance of Angels? and are the memorials of the Gospel destitute of so brave a retinue? Did the beatisied Spirits wait upon the Types? and do 〈◊〉〈◊〉 decline the office at the ministration of the Substance? Is the nature of Man made worse since

the Incarnation of the Son of God? and have the Angels purchased an exemption from their ministery since Christ became our brother? We have little reason to think so: And therefore S. Paul still makes use of the argument to press women to modesty and* 1.85 humility in Churches, because of the Angels. And upon the same stock S. Chrysostome chides the people of his Diocese for walking, and laughing, and prating in Churches: The Church is not a shop of manufactures or merchandise, but the place of Angels and of Arch∣angels, the Court of God, and the image or representment of Heaven it self.

9. For if we consider that Christianity is something more than ordinary, that there are Mysteries in our Religion and in none else, that God's Angels are ministring spirits for 〈◊〉〈◊〉 good, and especially about the conveyances of our Prayers; either we must think very low of Christianity, or that greater things are in it than the presence of Angels in our Churches: and yet if there were no more, we should do well to behave our selves there with the thoughts and apprehensions of Heaven about us; always remembring, that our business there is an errand of Religion, and God is the object of our Worship∣pings; and therefore although by our weakness we are fixt in the lowness of men, yet because God's infinity is our object, it were very happy if our actions did bear some few degrees of a proportionable and commensurate address.

10. Now that the Angels are there in the right of God, and are a manner and an ex∣hibition of the Divine Presence, is therefore certain, because when-ever it is said in the Old Testament that God appeared, it was by an Angel; and the Law it self, in the midst of all the glorious terrors of its manisestation, was ordained by Angels, and a word spoken by Angels; and yet God is said to have descended upon the Mount: and in the greatest glory that ever shall be revealed till the consummation of all things, the instru∣ment of the Divine splendour is the apparition of Angels; for when the Holy Jesus shall come in the glory of his Father, it is added by way of explication, that is, with an 〈◊〉〈◊〉 of Angels.

11. The result is those words of God to his people, Reverence my 〈◊〉〈◊〉. For* 1.86 what God loves in an especial manner, it is most fit we should esteem accordingly. God loves the gates of Sion more than all the 〈◊〉〈◊〉 of Jacob. The least turf of hallowed glebe* 1.87 is with God himself of more value than all the Champain of common possession; it is* 1.88 better in all sences: The Temple is better than gold, said our Blessed Saviour; and there∣fore it were well we should do that which is expressed in the command of giving reve∣rence to it, for we are too apt to pay undue devotions to gold. Which precept the ho∣liest of that Nation expressed by worshipping towards the San∣ctuary, by * 1.89 pulling off their shoes when they went into it, by making it the determination of their Religious addresses, by falling down low upon the earth in their accesses, by open∣ing their windows towards it in their private Devotions, by calling it the glory of their Nation; as is certain in the instan∣ces of David, Daniel, and the wife of Phinehas. I shall not need to say, that the devouter Christians in the first Ages did worship God with solemnities of address when-ever they en∣tred into their Oratories. It was a civility Jesus commanded his Disciples to use to common houses, When ye enter into a house, salute it: I suppose he means the dwellers in it. And it is certain, what-ever those devouter people did in their religious approaches, they designed it to God, who was the Major-domo, the Master of those Assemblies: and thus did the convinced Christian in S. Paul's dis∣course, when he came into the Church where they were prophesying in a known lan∣guage; The secrets of his heart are made manifest, and so falling down on his face he will* 1.90 worship God.

12. It was no unhandsome expression of reverencing God's Sanctuary, that pious people ever used in bestowing costly and 〈◊〉〈◊〉 Ornaments upon it: for so all the Christi∣ans did; as soon as themselves came from contempt and scorn, they raised Christian Oratories to an equal portion of their honour; and by this way they thought they did honour to God, who was the Numen of the place. Not that a rich house or costly* 1.91 Offertory is better in respect of God, for to him all is alike, save that in equal abilities

our Devotion is distinguished by them; and be the Offering* 1.92 never so contemptible, it is a rich Devotion that gives the best we have: because although if all the wealth of the Le∣vant were united into a Present, it were short of God's infini∣ty; yet such an Offertory, or any best we have, makes demonstration, that if we had an Offering infinitely better, we should give it, to express our love and our belief of God's infinite merit and perfection. And therefore let not the widow's two mites be∣come a Precedent to the instance and value of our Donation; and because she, who gave no more, was accepted, think that two farthings is as fit to be cast into the Cor∣ban as two thousand pound. For the reason why our Blessed Saviour commended the Widow's oblation was for the greatness of it, not the smallness; she gave all she had, even all her living, therefore she was accepted. And indeed since God gives to us more than enough, beyond our necessities, much for our conveniency, much for ease, much for repute, much for publick compliances, for variety, for content, for plea∣sure, for ornament; we should deal unworthily with God Almighty, if we limit and restrain our returns to him, by confining them within the* 1.93 narrow bounds of mere necessity. Certainly beggerly servi∣ces and cheapness is not more pleasing to God than a rich and magnificent address. To the best of Essences the best of Pre∣sents* 1.94 is most proportionable: and although the service of the Soul and Spirit is most delectable and esteemed by God; yet because our Souls are served by things perishing and material, and we are of that constitution, that by the Body we serve the Spirit, and by both we serve God, as the Spirit is chiefly to be offered to God, be∣cause it is better than the Body, so the richest Oblation is the best in an equal power and the same person, because it is the best of things material: and although it hath not the excellency of the Spirit, it hath an excellency that a cheap Oblation hath not; and besides the advantage of the natural value, it can no otherwise be spoiled than a mean∣er Offering may, it is always capable of the same commendation from the Piety of the presenter's spirit, and may be as much purified and made holy as the cheaper or the more contemptible. God hath no-where expressed that he accepts of a cheaper Offer∣ing, but when we are not able to give him better. When the people brought Offer∣ings more than enough for the Tabernacle, Moses restrained their forwardness, by say∣ing it was enough, but yet commended the disposition highly, and wished it might be perpetual: But God chid the people when they let his House lie waste without repara∣tion of its decaying beauty; and therefore sent famines upon the Land and a curse into their estate because they would not by giving a portion to Religion sanctifie and se∣cure all the rest. For the way for a man to be a saver by his Religion is to deposite one part of his estate in the Temple, and one in the hands of the Poor; for these are God's treasury and stewards respectively: and this is laying up treasures in Heaven; and be∣sides that it will procure blessing to other parts, it will help to save our Souls; and that's good husbandry, that's worth the saving.

13. For I consider that those riches and beauties in Churches and Religious solemni∣ties, which add nothing to God, add much Devotion to us, and much honour and effi∣cacy to Devotion. For since impression is made upon the Soul by the intervening of* 1.95 corporal things, our Religion and Devotion of the Soul receives the addition of many degrees by such instruments. Insomuch that we see persons of the greatest fancy, and such who are most pleased with outward fairnesses, are most Religious. Great Under∣standings make Religion lasting and reasonable; but great Fancies make it more scru∣pulous, strict, operative, and effectual. And therefore it is strange, that we shall be∣stow such great expences to make our own houses convenient and delectable, that we may entertain our selves with complacency and appetite; and yet think that Religion is not worth the ornament, nor our fancies fit to be carried into the choice and prosecu∣tion of religious actions with sweetness, entertainments, and fair propositions. If we say that God is not the better for a rich House or a costly service: we may also remem∣ber that neither are we the better for rich Cloaths; and the Sheep will keep us as mo∣dest, as warm, and as clean as the Silk-worm; and a Gold chain or a carkenet of Pearl does no more contribute to our happiness than it does to the service of Religion. For if we reply, that they help to the esteem and reputation of our Persons, and the distincti∣on of them from the vulgar, from the servants of the lot of Issachar, and add reverence and veneration to us: how great a shame is it, if we study by great expences to get re∣putation and accidental advantages to our selves, and not by the same means to purchase

reverence and esteem to Religion, since we see that Religion amongst persons of ordi∣nary understandings receives as much external and accidental advantages by the accessi∣on of exteriour ornaments and accommodation, as we our selves can by rich cloaths and garments of wealth, ceremony and distinction? And as in Princes Courts the reve∣rence to Princes is quickened and encreased by an outward state and glory; so also it is in the service of God: although the Understandings of men are no more satisfied by a pompous magnificence than by a cheap plainness; yet the Eye is, and the Fancy, and the Affections, and the Senses; that is, many of our Faculties are more pleased with Religion, when Religion by such instruments and conveyances pleases them. And it was noted by Sozomen concerning Valens the Arrian Emperor, that when he came to Caesarea in Cappadocia he praised S. Basil their Bishop, and upon more easie terms revoked his Banishment, * 1.96 because he was a grave person, and did his holy Offices with reve∣rent and decent addresses, and kept his Church-assemblies with much ornament and solemnity.

14. But when I consider that saying of S. Gregory, that the Church is Heaven with∣in* 1.97 the Tabernacle, Heaven dwelling among the sons of men, and remember that God hath studded all the Firmament and paved it with stars, because he loves to have his House beauteous, and highly representative of his glory; I see no reason we should not do as Apollinaris says God does, In earth do the works of Heaven. For he is the God* 1.98 of beauties and perfections, and every excellency in the Creature is a portion of influ∣ence from the Divinity, and therefore is the best instrument of conveying honour to him who made them for no other end but for his own honour, as the last resort of all other ends for which they were created.

15. But the best manner to reverence the Sanctuary is by the continuation of such actions which gave it the first title of* 1.99 Holiness. Holiness becometh thine House for ever, said David: Sancta sanc̄tis, Holy persons and holy rites in holy places; that as it had the first relation of Sanctity by the consecration of a holy and reverend Minister and President of Religion, so it may be perpetuated in holy Offices, and receive the daily consecration by the assi∣stance of sanctified and religious persons. Foris canes, dogs and criminal persons are unfit for Churches; the best ornament and beauty of a Church is a holy Priest and a sanctified people. * 1.100 For since Angels dwell in Churches, and God hath made his Name to dwell there too; if there also be a holy people, that there be Saints as well as Angels, it is a holy fellowship and a blessed communion: But to see a Devil there, would scare the most confident and bold fancy, and disturb the good meeting; and such is every wicked and graceless person: Have I not chosen twelve of you, and one of you is a Devil? An evil Soul is an evil spirit, and such are no good ornaments for Temples: and* 1.101 it is a shame that a goodly Christian Church should be like an Egyptian Temple; without, goodly buildings, within, a Dog or a Cat for the Deity they adore: It is worse, if in our addresses to Holy Places and Offices we bear our Lusts under our garments. For Dogs and Cats are of God's making, but our Lusts are not, but are God's enemies; and therefore, besides the Unholiness, it is an affront to God to bring them along, and it defiles the place in a great degree.

16. For there is a defiling of a Temple by insinuation of impurities, and another by direct and positive profanation, and a third by express Sacriledge: This defiles a Temple to the ground. Every small sin is an unwelcome guest, and is a spot in those Feasts of Charity which entertain us often in God's Houses: but there are some (and all great crimes are such) which desecrate the place, unhallow the ground, as to our particulars, stop the ascent of our Prayers, obstruct the current of God's blessing, turn Religion into bitterness, and Devotion into gall; such as are mark∣ed in Scripture with a distinguishing character, as enemies to the peculiar dispo∣sitions of Religion: And such are Unchastity, which defiles the Temples of our Bodies; Covetousness, which sets up an Idol in stead of God; and Unmerciful∣ness, which is a direct enemy to the Mercies of God, and the fair return of our Prayers. He that shews not the mercies of Alms, of Forgiveness and Comfort, is forbid to hope for comfort, relief or forgiveness from the hands of God.

* 1.102 A pure Mind is the best manner of worship, and the impurity of a crime is the great∣est contradiction to the honour and religion of Holy Places. And therefore let us imi∣tate the Precedent of the most religious of Kings, (a) I will wash my hands in innocency, O Lord, and so will I go to thine Altar; always remembring those decretory and final words of (b) S. Paul, He that defiles a Temple, him will God destroy.

The PRAYER.

O Eternal God, who dwellest not in Temples made with hands, the Heaven of Hea∣vens is not able to contain thee, and yet thou art pleased to manifest thy presence amongst the sons of men by special issues of thy favour and benediction; make my Body and Soul to be a Temple pure and holy, apt for the entertainments of the Holy Jesus, and for the habitation of the Holy Spirit. Lord, be pleased with thy rod of paternal discipline to cast out all impure Lusts, all worldly affections, all covetous desires from this thy Temple, that it may be a place of Prayer and Meditation, of holy appetites and chaste thoughts, of pure intenti∣ons and zealous desires of pleasing thee; that I may become also a Sacrifice as well as a Temple, eaten up with the zeal of thy glory, and consumed with the fire of love; that not one thought may be entertained by me but such as may be like perfume breathing from the Altar of Incense, and not a word may pass from me but may have the accent of Heaven upon it, and sound plea∣santly in thy ears. O dearest God, fill every Faculty of my Soul with impresses, dispositions, capacities and aptnesses of Religion; and do thou hallow my Soul, that I may be possest with zeal and religious affections, loving thee above all things in the world, worshipping thee with the humblest adorations and frequent addresses, continually feeding upon the apprehensions of thy divine sweetness, and consideration of thy infinite excellencies, and observations of thy righteous Commandments, and the feast of a holy Conscience, as an antepast of Eternity, and consignation to the joys of Heaven, through Jesus Christ our Lord.

Amen.

SECT. XII. Of JESVS's departure into Galilee; his manner of Life, Mi∣racles, and Preaching; his calling of Disciples; and what happened until the Second Passeover.

[illustration]

Jesus and the Woman of Samaria

Joh. 4. 5, 6. 7. He cometh to a City of Samaria called Sychar: now Iacob's well was there. There cometh a woman of Samaria to draw water. Iesus saith etc. For his disciples were gone into the city to buy meat V. 27. His disciples came & marvelled y^t he talked with the woman, yet no man said, what seekest thou? or, why talkest thou with her?

[illustration]

The Samaritans coming to Jesus

V. 28. The woman left her water pot & went her way into the city, & saith to the men, Come see a man which told me all things that ever I did: is not this the Christ? Then they went out of the city, & came unto him. V. 39. Many of the Samaritans beleived on him, for the saying of the woman; & when they were come to him, many more believed because of his own word.

1. WHen Jesus understood that John was cast into prison, and that the Pha∣risees* 1.103 were envious at him for the great multitudes of people that re∣sorted to his Baptism, which he ministred not in his own person, but by the deputation of his Disciples, they finishing the ministration which himself be∣gan, (who, as Euodins Bishop of Antioch reports, baptized the Blessed Virgin his Mo∣ther* 1.104 ther and Peter only, and Peter baptized Andrew, James and John, and they others) he left Judaea, and came into Galilee; and in his passage he must touch Sychar a City of Samaria, where in the heat of the day and the weariness of his journey he sate himself down upon the margent of Jacob's Well; whither, when his Disciples were gone to buy meat, a Samaritan woman cometh to draw water, of whom Jesus asked some to cool his thirst, and refresh his weariness.

2. Little knew the woman the excellency of the person that asked so small a charity; neither had she been taught, that a cup of cold water given to a Disciple should be rewarded, and much rather such a present to the Lord himself. But she prosecuted* 1.105 the spite of her Nation, and the interest and quarrel of the Schism; and in stead of washing Jesus's feet, and giving him drink, demanded, why he being a Jew should ask water of a Sama∣ritan: for the Jews have no intercourse with the Samaritans.

3. The ground of the quarrel was this. In the sixth year of Hezekiah Salmanasar* 1.106 King of Assyria sacked Samaria, transported the Israelites to Assyria, and planted an Assyrian Colony in the Town and Country, who by Divine vengeance were de∣stroyed

by Lions, which no power of man could restrain or lessen. The King thought the cause was, their not serving the God of Israel according to the Rites of Moses; and therefore sent a Jewish captive Priest to instruct the remanent inhabitants in the Jewish Religion; who so learned and practised it, that they still retained the Superstition of the Gentile rites; till Manasses, the Brother of Jaddi the high Priest at Jerusalem, married the daughter of Sanballat, who was the Governour under King Darius. Ma∣nasses being reproved for marrying a stranger, the daughter of an uncircumcised Gen∣tile, and admonished to dismiss her, flies to Samaria, perswades his Father-in-law to build a Temple in Mount Gerizim, introduces the Rites of daily Sacrifice, and makes himself high Priest, and began to pretend to be the true successor of Aaron, and com∣mences a Schism in the time of Alexander the Great. From whence the Question of Religion grew so high, that it begat disassections, anger, animosities, quarrels, bloudshed and murthers, not only in Palestine, but where ever a Jew and Samaritan had the ill fortune to meet: Such being the nature of men, that they think it the great∣est injury in the world when other men are not of their minds; and that they please God most when they are most furiously zealous; and no zeal better to be expressed than by hating all those whom they are pleased to think God hates. This Schism was prosecuted with the greatest spite that ever any was, because both the people were much given to Superstition; and this was helped forward by the constitution of their Religion, consisting much in externals and Ceremonials, and which they cared not much to hal∣low and make moral by the intertexture of spiritual senses and Charity. And therefore* 1.107 the Jews called the Samaritans accursed; the Samaritans at the Paschal solemnity would at midnight, when the Jews Temple was open, scatter dead mens bones to* 1.108 profane and desecrate the place; and both would fight, and eternally dispute the Question: sometimes referring it to Arbitrators, and then the conquered party would decline the Arbitration after sentence; which they did at Alexandria before Ptolemaeus Philometor, when Andronicus had by a rare and exquisite Oration procured sentence against Theodosius and Sabbaeus, the Samaritan Advocates: The sentence was given for Jerusalem, and the Schism increased, and lasted till the time of our Saviour's conference with this woman.

4. And it was so implanted and woven in with every understanding, that when the woman perceived Jesus to be a Prophet, she undertook this Question with him: Our Fathers worshipped in this mountain; and ye say that Jerusalem is the place where men ought to worship. Jesus knew the Schism was great enough already, and was not willing to make the rent wider: and though he gave testimony to the truth by saying, Salvation is of the Jews; and we know what we worship, ye do not; yet because the subject of this Question was shortly to be taken away, Jesus takes occasion to preach the Gospel, to hasten an expedient, and by way of anticipation to reconcile the disagreeing interests, and settle a revelation to be verified for ever. Neither here nor there by way of confine∣ment, not in one Countrey more than another, but where-ever any man shall call up∣on God in spirit and truth, there he shall be heard.

5. But all this while the Holy Jesus was athirst, and therefore hastens at least to dis∣course of water, though as yet he got none. He tells her of living water, of eternal satisfactions, of never thirsting again, of her own personal condition, of matrimonial re∣lation, and professes himself to be the Messias: And then was interrupted by the com∣ing of his Disciples, who wondred to see him alone talking with a woman, besides his custom and usual reservation. But the Woman full of joy and wonder left her water∣pot, and ran to the City, to publish the Messias: and immediately all the City came out to see, and many believed on him upon the testimony of the Woman, and more when they heard his own discourses. They invited him to the Town, and received him with hospi∣table civilities for two days, after which he departed to his own Galilee.

6. Jesus therefore came into the Countrey, where he was received with respect and fair entertainment, because of the Miracles which the Galileans saw done by him at the Feast; and being at Cana, where he wrought the first Miracle, a Noble personage, a little King say some, a Palatine says S. Hierome, a Kingly person certainly, came to Jesus with much reverence, and desire that he would be pleased to come to his house, and cure his Son now ready to die; which he seconds with much importunity, fearing left his Son be dead before he get thither. Jesus, who did not do his Miracles by natu∣ral operations, cured the child at distance, and dismissed the Prince, telling him his Son lived; which by narration of his servants he found to be true, and that he recove∣red at the same time when Jesus spake these'salutary and healing words. Upon which accident he and all his house became Disciples.

7. And now Jesus left Nazareth, and came to Capernaum, a maritime Town, and of great resort, chusing that for his scene of Preaching, and his place of dwelling. For now the time was fulfilled, the office of the Baptist was expired, and the Kingdom of God was at hand. He therefore preached the summ of the Gospel, Faith and Repen∣tance, Repent ye, and believe the Gospel. And what that Gospel was, the summ and series of all his Sermons afterwards did declare.

8. The work was now grown high and pregnant, and Jesus saw it convenient to chuse Disciples to his ministery and service in the work of Preaching, and to be wit∣nesses of all that he should say, do or teach, for ends which were afterwards made publick and excellent. Jesus therefore, as he walked by the Sea of Galilee, called Simon and An∣drew, who knew him before by the preaching of John, and now left all, their ship and their net, and followed him. And when he was gone a little farther, he calls the two sons of Zebedee, James and John; and they went after him. And with this family he goes up and down the whole Galilee, preaching the Gospel of the Kingdom, healing all man∣ner of diseases, curing Demoniacks, cleansing Lepers, and giving strength to Paraly∣ticks and lame people.

9. But when the people pressed on him to hear the word of God; he stood by the Lake of Genesareth, and presently entring into Simon's ship, commanded him to lanch into the deep, and from thence he taught the people, and there wrought a Miracle; for, being Lord of the Creatures, he commanded the fishes of the sea, and they obeyed. For when Simon, who had fished all night in vain, let down his net at the command of Jesus, he inclosed so great a multitude of fishes, that the Net brake, and the fishermen were ama∣zed and fearful at so prodigious a draught. But beyond the Miracle it was intended, that a representation should be made of the plenitude of the Catholick Church, and multitudes of Believers who should be taken by Simon and the rest of the Disciples, whom by that Miracle he consign'd to become fishers of men; who by their artifices of prudence and holy Doctrine might gain Souls to God, that when the Net should be drawn to shore, and separation made by the Angels, they and their Disciples might be differenced from the reprobate portion.

10. But the light of the Sun uses not to be confined to a Province or a Kingdom; so great a Prophet, and so divine a Physician, and so great Miracles created a same loud as thunder, but not so full of sadness and presage. Immediately the fame of Jesus went into all Syria, and there came to him multitudes from Galilee, Decapolis, Jerusalem and Ju∣daea. And all that had any sick with divers deseases brought them to him; and he laid his hands on every one of them, and healed them. And when he cured the Lunaticks and persons possessed with evil spirits, the Devils cried out and confessed him to be CHRIST the Son of God; but he suffered them not, chusing rather to work Faith in the perswasi∣ons of his Disciples by moral arguments and the placid demonstrations of the Spirit, that there might in Faith be an excellency in proportion to the choice, and that it might not be made violent by the conviction and forced testimonies of accursed and unwilling spirits.

11. But when Jesus saw his assembly was grown full, and his audience numerous, he went up into a mountain, and when his Disciples came unto him, he made that admirable Sermon, called the Sermon upon the Mount; which is a Divine repository of such excellent Truths and mysterious Dictates of secret Theology, that contains a Breviary of all those Precepts which integrate the Morality of Christian Religion; pressing the Moral Precepts given by Moses, and enlarging their obligation by a strict∣er sence and more severe exposition, that their righteousness might exceed the righteous∣ness of the Scribes and Pharisees;

preaches Perfection, and the doctrines of Meekness, Poverty of spirit, Christian mourning, desire of holy things, Mercy and Purity, Peace and toleration of injuries; affixing a special promise of blessing to be the guer∣don and inheritance of those Graces and spiritual excellencies. He explicates some parts of the Decalogue, and adds appendices and precepts of his own. He teaches his Disciples to Pray, how to Fast, how to give Alms, contempt of the world, not to judge others, forgiving injuries, an indifferency and incuriousness of tempo∣ral provisions, and a seeking of the Kingdom of God and its appendent righteous∣ness.

12. When Jesus had finished his Sermon, and descended from the mountain, a poor leprous person came and worshipped, and begged to be cleansed; which Jesus soon granted, engaging him not to publish it where he should go abroad, but sending him to the Priest to offer an oblation according to the Rites of Moses's Law; and then came di∣rectly to Capernaum, and taught in their Synagogues upon the Sabbath-days: where in

his Sermons he expressed the dignity of a Prophet, and the authority of a person sent from God, not inviting the people by the soft arguments and insinuations of Scribes and Pharisees, but by demonstrations and issues of Divinity. There he cures a Demoni∣ack in one of their Synagogues, and by and by after going abroad he heals Peter's wives 〈◊〉〈◊〉 of a Fever; insomuch that he grew the talk of all men and their wonder, till they flocked so to him to see him, to hear him, to satisfie their curiosity and their needs, that after he had healed those multitudes which beset the house of Simon, where he cu∣red his Mother of the Fever, he retired himself into a desert place very early in the morning, that he might have an opportunity to pray, free from the oppressions and noises of the multitude.

13. But neither so could he be hid, but, like a light shining by the fringes of a cur∣tain, he was soon discovered in his solitude; for the multitude found him out, impri∣soning him in their circuits and undeniable attendances. But Jesus told them plainly, he must preach the Gospel to other Cities also, and therefore resolved to pass to the other side of the Lake of Genesareth, so to quit the throng. Whither as he was going, a Scribe offered himself a Disciple to his Institution; till Jesus told him his condition to be worse than foxes and birds, for whom an habitation is provided, but none for him, no not a place where to bow his head and find rest. And what became of this forward Professor afterward we find not. Others that were Probationers of this fellowship Je∣sus bound to a speedy profession, not suffering one to go home to bid his Friends fare∣well, nor another so much as to bury his dead.

14. By the time Jesus got to the Ship it was late, and he, heavy to sleep, rested on a pillow, and slept soundly, as weariness, meekness, and innocence could make him; insomuch that a violent storm, the chiding of the winds and waters, which then hap∣pened, could not awake him; till the ship being almost covered with broken billows and the impetuous dashings of the waters, the men already sunk in their spirits, and the ship like enough to sink too, the Disciples awaked him, and called for help: Ma∣ster, carest thou not that we perish? Jesus arising reproved their infidelity, commanded the wind to be still and the seas peaceable, and immediately there was a great calm; and they presently arrived in the land of the Gergesenes or Gerasenes.

15. In the land of Gergesites or Gergesenes, which was the remaining name of an extinct people, being one of the Nations whom the sons of Jacob drave from their in∣heritance, there were two Cities; Gadara from the tribe of Gad, to whom it fell by lot in the Division of the Land, (which, having been destroyed by the Jews, was re∣built by Pompey at the request of Demetrius Gadarensis, Pompey's freed man) and near* 1.109 to it was Gerasa, as Josephus reports: which diversity of Towns and names is the cause of the various recitation of this story by the Evangelists. Near the City of Gadara there were many sepulchres in the hollownesses of rocks, where the dead were buried,* 1.110 and where many superstitious persons used Memphitick and Thessalick rites, invocating evil spirits; insomuch that at the instant of our Saviour's arrival in the Countrey there met him two possessed with Devils from these tombs, exceeding fierce, and so had been long, insomuch that no man durst pass that way.

16. Jesus commanded the Devils out of the possessed persons: but there were cer∣tain men feeding swine, which though extremely abominated by the Jewish Religion, yet for the use of the Roman armies and quarterings of souldiers they were permitted, and divers priviledges * 1.111 granted to the Masters of such herds: and because Gadara was a Greek City, and the company mingled of Greeks, Syrians and Jews, these last in all likelihood not making the greatest number; the Devils therefore besought Jesus, he would not send them into the abysse, but permit them to enter into the Swine. He gave them leave; and the swine ran violently down a steep place into the hot baths, which were at the foot of the hill on which Gadara was built, (which smaller congregation of wa∣ters* 1.112 the Jews used to call [Sea;]) or else, as others think, into the Lake of Genesa∣reth, and perished in the waters. But this accident so troubled the inhabitants, that they came and intreated Jesus to depart out of their coasts. And he did so; leaving Galilee of the Gentiles, he came to the lesser Galilee, and so again to the City of Capernaum.

17. But when he was come thither, he was met by divers Scribes and Pharisees, who came from Jerusalem, and Doctors of the Law from Galilee; and while they were sitting in a house, which was encompassed with multitudes, that no business or neces∣sity could be admitted to the door, a poor Paralytick was brought to be cured, and they were fain to uncover the tiles of the house, and let him down in his bed with cords in the midst before Jesus sitting in conference with the Doctors. When Jesus saw their Faith, he said, Man, thy sins be forgiven thee. At which saying the Pharisees being

troubled, thinking it to be blasphemy, and that none but God could forgive sins; Jesus was put to 〈◊〉〈◊〉 his absolution, which he did in a just satisfaction and proportion to their understandings. For the Jews did believe that all afflictions were punishments 〈◊〉〈◊〉 sin; (Who sinned, this man or his Father, that he was born blind?) and that remo∣ving of the punishment was forgiving of the sin. And therefore Jesus, to prove that his sins were forgiven, removed that which they supposed to be the effect of his sin, and by curing the Palsie prevented their farther murmur about the Pardon; That ye might know the Son of man hath power on earth to forgive sins, (he saith to the sick of the Palsie,) Arise, take up thy bed, and walk. And the man arose, was healed, and glorified God.

18. A while after Jesus went again toward the Sea, and on his way, seeing Matthew the Publican sitting at the receit of custom, he bad him follow him. Matthew first feasted Jesus, and then became his Disciple. But the Pharisees that were with him began to be troubled that he ate with Publicans and sinners. For the office of Publican, though amongst the Romans it was honest and of great account, and * 1.113 the flower of the Roman Knights, the ornament of the City, the security of the Commonwealth, was accounted to con∣sist in the society of Publicans; yet amongst both the (a) 1.114 Jews and Greeks the name was odious, and the persons were accursed: not only because they were strangers that were the chief of them, who took in to them some of the Nation where they were imployed; but because the Jews especially stood upon the Charter of their Nation and the privi∣ledge of their Religion, that none of them should pay tribute; and also because they exercised great injustices and (b) 1.115 oppressions, having a pow∣er unlimited, and a covetousness wide as hell, and greedy as the fire or the grave. But Jesus gave so fair an account con∣cerning his converse with these persons, that the Objection* 1.116 turned to be his Apology: for therefore he conversed with them because they were sinners; and it was as if a Physician should be reproved for having so much to do with sick persons; for therefore was he sent, not to call the righteous, but sinners, to Repentance, to advance the reputation of Mercy above the rites of Sacrifice.

19. But as the little bubbling and gentle murmurs of the water are presages of a Storm, and are more troublesome in their prediction than their violence: so were the arguings of the Pharisees symptoms of a secret displeasure and an ensuing war; though at first represented in the civilities of Question and scholastical 〈◊〉〈◊〉, yet they did but fore-run vigorous objections and bold calumnies, which were the fruits of the next Summer. But as yet they discoursed fairly, asking him why John's Disciples fasted of∣ten, but the Disciples of Jesus did not fast. Jesus told them, it was because these were the days in which the Bridëgroom was come in person to espouse the Church unto him∣self; and therefore for the children of the bride-chamber to fast then, was like the bring∣ing of a dead corps to the joys of a Bride or the pomps of Coronation; the days should come, that the Bridegroom should retire into his chamber and draw the curtains, and then they should fast in those days.

20. While Jesus was discoursing with the Pharisees, Jairus, a Ruler of the Syna∣gogue, came to him, desiring he would help his Daughter, who lay in the confines of death ready to depart. Whither as he was going, a woman met him who had been dis∣eased with an issue of bloud twelve years, without hope of remedy from art or nature; and therefore she runs to Jesus, thinking, without precedent, upon the confident per∣swasions of a holy Faith, that if she did but touch the hem of his garment, she should be whole. She came trembling, and full of hope and reverence, and touched his garment, and immediately the 〈◊〉〈◊〉 of her unnatural emanation was stopped, and reverted to its natural course and offices. S. Ambrose says that this woman was Martha. But it is not likely that she was a Jewess, but a Gentile, because of that return which she made in memory of her cure and honour of Jesus according to the Gentile rites. For (a) 1.117 Eusebius reports that himself saw at Caesarea Philippi a Statue of 〈◊〉〈◊〉 representing a woman kneel∣ing at the feet of a goodly personage, who held his hand out to her in a posture of granting her request, and doing favour to her; and the inhabitants said it was erected by the care and cost of this woman, adding (whether out of truth or easiness is not certain) that at the pedestal of this Statue an usual plant did grow, which when it was come up to that maturity and height as to arrive at the fringes of the brass mo∣nument, it was medicinal in many dangerous diseases: So far Eusebius. Concerning which story I shall make no censure but this, that since S. Mark and S. Luke affirm that

this woman before her cure had spent all her substance upon Physicians, it is not easily ima∣ginable* 1.118 * 1.119 how she should become able to dispend so great a summ of money as would pur∣chase two so great Statues of brass: and if she could, yet it is still more unlikely that the Gentile Princes and Proconsuls, who searched all places publick and private, and were curiously diligent to destroy all honorary monuments of Christianity, should let this alone; and that this should escape not only the diligence of the Persecutors, but the fury of such Wars and changes as happened in Palestine, and that for three hun∣dred years together it should stand up in defiance of all violences and changeable fate of all things. However it be, it is certain that the Book against Images, published by the command of Charles the Great 850 years ago, gave no credit to the story: and if it had been true, it it more than probable that Justin Martyr, who was born and bred* 1.120 in Palestine, and Origen, who lived many years in Tyre, in the neighbourhood of the place where the Statue is said to stand, and were highly diligent to heap together all things of advantage and reputation to the Christian cause, would not have omitted so notable an instance. It is therefore likely that the Statues which Eusebius saw, and concerning which he heard such stories, were first placed there upon the stock of a hea∣then story or Ceremony, and in process of time, for the likeness of the figures, and its capacity to be translated to the Christian story, was by the Christians in after-Ages at∣tributed by a fiction of fancy, and afterwards by credulity confidently applied, to the present Narrative.

21. When Jesus was come to the Ruler's house, he found the minstrels making their fu∣neral noises for the death of Jairus's daughter, and his servants had met him, and ac∣quainted him of the death of the child; yet Jesus turned out the minstrels, and entred with the parents of the child into her chamber, and taking her by the hand called her, and awa∣kened her from her sleep of death, and commanded them to give her to eat, and enjoyned them not to publish the Miracle. But as 〈◊〉〈◊〉 suppressed by violent detentions break out and rage with a more impetuous and rapid motion: so it happened to Jesus, who endeavouring to make the noises and reports of him less popular, made them to be 〈◊〉〈◊〉; for not only we do that most greedily from which we are most restrained, but a great merit enamell'd with humility, and restrained with modesty, grows more beautious and florid, up to the heights of wonder and glories.

22. As he came from Jairus's house, he cured two blind men upon their petition, and confession that they did believe in him, and cast out a dumb Devil, so much to the wonder and amazement of the people, that the Pharisees could hold no longer, being ready to burst with envy, but said, he cast out Devils by help of the Devils: Their ma∣lice being, as usually it is, contradictory to its own design, by its being unreasonable; nothing being more sottish than for the Devil to divide his kingdom upon a plot; to ruine his certainties upon hopes future and contingent. But this was but the first erup∣tion of their malice; all the year last past, which was the first year of Jesus's Preach∣ing,* 1.121 all was quiet, neither the Jews nor the Samaritans nor the Galileans did malign his Doctrine or Person, but he preached with much peace on all hands; for this was the year which the Prophet Isaiah called in his prediction the acceptable year of the Lord.

Ad SECT. XII. Considerations upon the Entercourse happening between the Holy Jesus and the Woman of Samaria.

[illustration]

The Woman of Samaria.

Iohn. 4: 7. There cemeth a woman of Samaria to draw water. Iesus saith unto her, giue me to drink.

9. Then saith the Woman of Samaria unto him, How is it, that thou being a Iew, askest drink of me, which am a woman of Samaria?

[illustration]

The great draught of Fishes.

Luk. 5. 4. 5. etc. He said unto Simon, Let down your nets for a draught. And they enclosed a great multitude of fishes: and when Simon Peter saw it he fell down att Jesus knees—for he was astonished, & all that were with him, at the draught of the fishes. And Jesus said to Simon, Fear not from henceforth thou shalt catch men.

1. WHen the Holy Jesus, perceiving it unsafe to be at Jerusálem, returned to Ga∣lilee, where the largest scene of his Prophetical Office was to be represented, he journeyed on foot through Samaria, and being weary and faint, hungry and thirsty, he sate down by a Well, and begged water of a Samaritan woman that was a Sinner; who at first refused him with some incivility of language. But he, in stead of return∣ing anger and passion to her rudeness, which was commenced upon the interest of a mi∣staken * 1.122 Religion, preached the coming of the Messias to her, unlock'd the secrets of her heart, and let in his Grace, and made a fountain of living water to spring up in her Soul, to extinguish the impure flames of Lust which had set her on fire, burning like Hell ever since the death of her ‖ 1.123 fifth Husband, she then becoming a Concubine to the sixth. Thus Jesus transplanted Nature into Grace, his hunger and thirst into reli∣gious appetites, the darkness of the Samaritan into a clear revelation, her Sin into Re∣pentance and Charity, and so quenched his own thirst by relieving her needs: and as it was meat to him to do his Father's will, so it was drink to him to bring us to drink of the fountain of living water. For thus God declared it to be a delight to him to see us live, as if he were refreshed by those felicities which he gives to us as communications of his grace, and instances of mercy, and consignations to Heaven. Upon which we can look with no eye but such as sees and admires the excellency of the Divine Charity, which being an emanation from the mercies and essential compassion of Eternity, God cannot chuse but 〈◊〉〈◊〉 in it, and love the works of his Mercy, who was so well pleased in the works of his Power. He that was delighted in the Creation, was highly pleased in the nearer conveyances of himself, when he sent the Holy Jesus to bear his image,

and his mercies, and his glories, and offer them to the use and benefit of Man. For this was the chief of the works of God, and therefore the Blessed Master could not but be highliest pleased with it, in imitation of his heavenly Father.

2. The woman observing our Saviour to have come with his face from 〈◊〉〈◊〉, was angry at him upon the quarrel of the old Schism. The Jews and the Samaritans had differing Rites, and the zealous persons upon each side did commonly dispute them∣selves into Uncharitableness: and so have Christians upon the same confidence, and zeal, and mistake. For although righteousness hath no fellowship with unrighteousness, nor Christ with Belial; yet the consideration of the crime of Heresie, which is a spiritual wickedness, is to be separate from the person, who is material. That is, no spiritual communion is to be endured with Heretical persons, when it is certain they are such, when they are convinced by competent authority and sufficient argument. But the persons of the men are to be pitied, to be reproved, to be redargued and convinced, to be wrought upon by fair compliances and the offices of civility, and invited to the fa∣mily of Faith by the best arguments of Charity, and the instances of a holy life; ha∣ving your conversation honest among them, that they may, beholding your good works, glori∣fie* 1.124 God in the day when he shall visit them. Indeed if there be danger, that is, a weak* 1.125 understanding may not safely converse in civil society with a subtile Heretick; in such* 1.126 cases they are to be avoided, not saluted: But as this is only when the danger is by rea∣son of the unequal capacities and strengths of the person; so it must be only when the article is certainly Heresie, and the person criminal, and interest is the ingredient in the perswasion, and a certain and a necessary Truth destroyed by the opinion. We* 1.127 read that S. John, spying Cerinthus in a Bath, refused to wash there where the enemy* 1.128 of God and his Holy Son had been. This is a good precedent for us when the case is equal. S. John could discern the spirit of Cerinthus, and his Heresie was notorious, fun∣damental and highly criminal, and the Apostle a person assisted up to infallibility. And possibly it was done by the whisper of a Prophetick spirit, and upon a miraculous design; for immediately upon his retreat the Bath fell down, and crushed Cerinthus in the ruines. But such acts of aversation as these are not easily by us to be drawn into ex∣ample, unless in the same or the parallel concourse of equally-concluding accidents. We must not quickly, nor upon slight grounds, nor unworthy instances, call Here∣tick; there had need be a long process, and a high conviction, and a competent Judge, and a necessary Article, that must be ingredients into so sad and decretory definitions, and condemnation of a person or opinion. But if such instances occur, come not near the danger nor the scandal. And this advice S. Cyprian gave to the Lay-people of his* 1.129 Diocese: Let them decline their discourses, whose Sermons creep and corrode like a Cancer;* 1.130 let there be no colloquies, no banquets, no commerce with such who are excommunicate and justly driven from the Communion of the Church.

For such persons (as S. Leo descants upon the Apostle's expression of heretical discourses) creep in humbly, and with small and modest beginnings, they catch with flattery, they bind gently, and kill privily.

Let therefore all persons who are in danger secure their persons and Per∣swasions by removing far from the infection. And for the scandal, S. Herminigilda gave an heroick example, which in her perswasion, and the circumstances of the Age and action, deserved the highest testimony of zeal, religious passion, and confident perswasion. For she rather chose to die by the mandate of her tyrant-Father Leonigildus* 1.131 the Goth, than she would at the Paschal solemnity receive the blessed Sacrament at the* 1.132 hand of an Arrian Bishop.

3. But excepting these cases, which are not to be judged with forwardness, nor rashly taken measure of, we find that conversing charitably with persons of differing Perswasions hath been instrumental to their Conversion and God's glory. The believing wife may sanctifie the unbelieving husband; and we find it verified in Church∣story. S. Ce∣cily converted her husband Valerianus; S. Theodora converted Sisinius; S. Monica con∣verted Patricius, and Theodelinda Agilulphus; S. Clotilda perswaded King Clodoveus to be a Christian; and S. Natolia perswaded Adrianus to be a Martyr. For they, having their conversation honest and holy amongst the unbelievers, shined like virgin Tapers in the midst of an impure prison, and amused the eyes of the sons of darkness with the brightness of the flame. For the excellency of a holy life is the best argument of the in∣habitation of God within the Soul: and who will not offer up his understanding upon that Altar, where a Deity is placed as the President and author of Religion? And this very entercourse of the Holy Jesus with the Woman is abundant argument, that it were well we were not so forward to refuse Communion with dissenting persons upon the ea∣sie and confident mistakes of a too-forward zeal. They that call Heretick may them∣selves

be the mistaken persons, and by refusing to communicate the civilities of hospi∣table entertainment may shut their doors upon Truth, and their windows against Light, and refuse to let Salvation in. For sometimes Ignorance is the only parent of our Perswasions, and many times 〈◊〉〈◊〉 hath made an impure commixture with it, and so produced the issue.

4. The Holy Jesus gently insinuates his discourses. If thou hadst known who it is that asks thee water, thou wouldest have asked water of him. Oftentimes we know not the person that speaks, and we usually chuse our Doctrine by our affections to the man: but then if we are uncivil upon the stock of prejudice, we do not know that it is Christ that calls our understandings to obedience, and our affections to duty and compliances. The Woman little thought of the glories which stood right against her. He that sate upon the Well had a Throne placed above the heads of Cherubims. In his arms who there rested himself was the Sanctuary of rest and peace, where wearied Souls were to lay their heads, and dispose their cares, and there to turn them into joys, and to gild their thorns with glory. That holy tongue which was parched with heat streamed forth rivulets of holy Doctrine, which were to water all the world, to turn our De∣serts into Paradise. And though he begged water at Jacob's Well, yet Jacob drank at his: For at his charge all Jacob's flocks and family were sustained, and by him Jacob's posterity were made honourable and redeemed. But because this Well was deep, and the woman had nothing to draw water with, and of her self could not fathom so great a depth, therefore she refused him; just as we do, when we refuse to give drink to a thirsty Disciple. Christ comes in that humble manner of address, under the veil of po∣verty or contempt, and we cannot see Christ from under that robe, and we send him away without an alms; little considering, that when he begs an alms of us in the in∣stance of any of his poor relatives, he asks of us but to give him occasion to give a bles∣sing for an alms. Thus do the Ministers of Religion ask support, but when the Laws are not more just than many of the people are charitable, they shall fare as their Ma∣ster did; they shall preach, but, unless they can draw water themselves, they shall not drink: but, si scirent, if men did but know who it is that asks them, that it is Christ either in his Ministers or Christ in his poor servants, certainly they could not be so ob∣structed in the issues of their Justice and Charity, but would remember that no honour could be greater, no love more fortunate, than to meet with an opportunity to be ex∣pressed in so noble a manner, that God himself is pleased to call his own relief.

5. When the Disciples had returned from the Town, whither they went to buy provision, they wondred to see the Master talking alone with a woman. They knew he never did so before, they had observed him to be of a reserved deportment, and not on∣ly innocent, but secure from the dangers of Malice, and suspicion in the matter of In∣continence. The Jews were a jealous and froward people: and as nothing will more blast the reputation of a Prophet than effeminacy and wanton affections; so he knew no crime was sooner objected or harder cleared than that: Of which, because commonly it is acted in privacy, men look for no probation, but pregnant circumstances and argu∣ments of suspect: so nothing can wash it off, until a man can prove a negative; and if he could, yet he is guilty enough in the estimate of the vulgar for having been accused. But then, because nothing is so destructive of the reputation of a Governour, so contra∣dictory to the authority and dignity of his person, as the low and baser appetites of Un∣cleanness, and the consequent shame and scorn, (insomuch that David, having faln into it, prayed God to confirm or establish him spiritu principali with the spirit of a Prince, the spirit of Lust being uningenuous and slavish) the Holy Jesus, who was to establish a new Law in the authority of his person, was highly curious so to demean himself, that he might be a person uncapable of any such suspicions, and of a temper apt not only to answer the calumny, but also to prevent the jealousie. But yet, now he had a great design in hand, he meant to reveal to the Samaritans the coming of the Messias; and to this his discourse with the Woman was instrumental. And in imita∣tion of our great Master, Spiritual persons and the Guides of others have been very prudent and reserved in their societies and entercourse with women. Hereticks have served their ends upon the impotency of the Sex, and having led captive silly women, led them about as triumphs of Lust, and knew no scandal greater than the scandal of Heresie, and therefore sought not to decline any, but were infamous in their unwary and lustful mixtures. Simon Magus had his Helena partner of his Lust and Heresie; the author of the Sect of the Nicolaitans (if S. Hierom was not misinformed) had whole troups of women; Marcion sent a woman as his Emissary to Rome; Apelles had his Philomene; Montanus, Prisca and Maximilla; Donatus was served by Lucilla, Hel∣pidius

by Agape; Priscillian by Galla, and 〈◊〉〈◊〉 spreads his nets by opportunity of his conversation with the Prince's Sister, and first he corrupted her, then he seduced the world.

6. But holy persons, Preachers of true Religion and holy Doctrines, although they were careful by publick Homilies to instruct the female Disciples, that they who are heirs together with us of the same Hope may be servants in the same Discipline and In∣stitution; yet they remitted them to their * 1.133 Husbands and Guardians to be taught at home. And when any personal transactions concerning the needs of their spirit were of necessity to intervene between the Priest and a woman, the action was done most com∣monly under publick test; or if in private, yet with much caution and observation of circumstance, which might as well prevent suspicion as preserve their innocence. Conversation and frequent and familiar address does too much rifle the ligaments and reverence of Spiritual authority, and amongst the best persons is matter of danger. When the Cedars of Libanus have been observed to fall, when David and Solomon have been dishonoured, he is a bold man that will venture farther than he is sent in errand by necessity, or invited by charity, or warranted by prudence. I deny not but some persons have made holy friendships with women; S. Athanasius with a devout and re∣ligious Virgin, S. Chrysostome with Olympia, S. Hierome with Paula Romana, S. John with the elect Lady, S. Peter and S. Paul with * 1.134 Petronilla and Tecla. And there∣fore it were a jealousie beyond the suspicion of Monks and Eunuchs to think it impos∣sible to have a chaste conversation with a distinct Sex. 1. A pure and right intention, 2. an entercourse not extended beyond necessity or holy ends, 3. a short stay, 4. great modesty, 5. and the business of Religion, will by God's grace hallow the visit, and preserve the friendship in its being spiritual, that it may not degenerate into carnal af∣fection. And yet these are only advices useful when there is danger in either of the per∣sons, or some scandal incident to the Profession, that to some persons and in the con∣junction of many circumstances are oftentimes not considerable.

7. When Jesus had resolved to reveal himself to the Woman, he first gives her occa∣sion to reveal her self to him, fairly insinuating an opportunity to confess her sins, that, having purged her self from her impurity, she might be apt to entertain the article of the revelation of the Messias. And indeed a crime in our Manners is the greatest in∣disposition of our Understanding to entertain the Truth and Doctrine of the Gospel: especially when the revelation contests against the Sin, and professes open hostility to the Lust. For Faith being the gift of God and an illumination, the Spirit of God will not give this light to them that prefer their darkness before it; either the Will must open the windows, or the light of Faith will not shine into the chamber of the Soul. How can ye believe (said our Blessed Saviour) that receive honour one of another? Ambi∣tion* 1.135 and Faith, believing God and seeking of our selves, are incompetent and totally incompossible. And therefore Serapion Bishop of Thmuis spake like an Angel, (saith So∣crates) saying, that the Mind, which feedeth upon spiritual knowledge, must throughly* 1.136 be cleansed. The Irascible faculty must first be cured with brotherly Love and Charity, and the Concupiscible must be suppressed with Continency and Mortification. Then may the Un∣derstanding apprehend the mysteriousness of Christianity. For since Christianity is a holy Doctrine, if there be any remanent affections to a sin, there is in the Soul a party disaffected to the entertainment of the Institution, and we usually believe what we have a mind to: Our Understandings, if a crime be lodged* 1.137 in the Will, being like icterical eyes, transmitting the species to the Soul with prejudice, disaffection, and colours of their own framing. If a Preacher should discourse that there ought to be a Parity amongst Christians, and that their goods ought to be in common, all men will apprehend that not Princes and rich persons, but the poor and the servants would soonest become Disciples, and believe the Doctrines, be∣cause they are the only persons likely to get by them; and it concerns the other not to believe him, the Doctrine being destructive of their interests. Just such a perswasion is every persevering love to a vicious habit; it having possessed the Understanding with fair opinions of it, and surprised the Will with Passion and desires, whatsoever Doctrine is its enemy will with infinite difficulty be entertained. And we know a great experience of it in the article of the Messias dying on the Cross, which though infinitely true, yet because to the Jews it was a scandal, and to the Greeks 〈◊〉〈◊〉, it could not be believed, they remaining in that indisposition; that is, unless the Will were first set right, and they willing to believe any Truth, though for it they must disclaim their interest: Their Understanding was blind, because the Heart was har∣dened

and could not receive the impression of the greatest moral demonstration in the world.

8. The Holy Jesus asked water of the Woman, unsatisfying water; but promised that himself, to them that ask him, would give waters of life, and satisfaction infi∣nite; so distinguishing the pleasures and appetites of this world from the desires and complacencies spiritual. Here we labour, but receive no 〈◊〉〈◊〉; we sow many times, and reap not; or reap, and do not gather in; or gather in, and do not 〈◊〉〈◊〉; or possess, but do not enjoy; or if we enjoy, we are still 〈◊〉〈◊〉, it is with 〈◊〉〈◊〉 of spirit and circumstances of vexation. A great heap of riches make 〈◊〉〈◊〉 our 〈◊〉〈◊〉 warm, nor our meat more nutritive, nor our beverage more 〈◊〉〈◊〉; and it seeds the eye, but never fills it, but, like drink to an hydropick person, increases the thirst, and promotes the torment. But the Grace of 〈◊〉〈◊〉, though but like a grain of 〈◊〉〈◊〉 d∣seed, fills the furrows of the heart; and as the capacity increases, it self grows up in equal degrees, and never suffers any emptiness or dissatisfaction, but carries content and fulness all the way; and the degrees of augmentation are not steps and near ap∣proaches to satisfaction, but increasings of the capacity; the 〈◊〉〈◊〉 is satished all the way, and receives more, not because it wanted any; but that it can now hold more, is more receptive of 〈◊〉〈◊〉: and in every minute of 〈◊〉〈◊〉 there is so excellent a condition of joy and high satisfaction, that the very calamities the afflictions and per∣secutions of the world are turned into 〈◊〉〈◊〉 by the activity of the prevailing ingredi∣ent; like a drop of water falling into a tun of wine, it is ascribed into a new family, losing its own nature by a conversion into the more noble. For now that all passionate desires are dead, and there is nothing remanent that is vexatious, the peace, the 〈◊〉〈◊〉, the quiet sleeps, the evenness of spirit and contempt of things below, remove the Soul from all neighbourhood of displeasure, and place it at the foot of the throne, whi∣ther when it is ascended, it is possessed of Felicities eternal. These were 〈◊〉〈◊〉 waters which were given to us to drink, when with the rod of God the Rock 〈◊◊〉〈◊◊〉 was smitten: the Spirit of God moves for ever upon these waters; and when the Angel of the Covenant hath stirred the pool, who ever descends hither shall find health and peace, joys spiritual and the satisfactions of Eternity.

The PRAYER.

O Holy Jesus, Fountain of eternal life, thou Spring of joy and spiritual satisfactions, let the holy stream of bloud and water issuing from thy sacred side cool the thirst, soften the hardness, and refresh the barrenness of my desert Soul; that I thirsting after thee, as the wearied Hart after the cool stream, may despise all the vainer complacencies of this world, refuse all societies but such as are safe, pious and charitable, mortifie all 〈◊〉〈◊〉 appetites, and may desire nothing but thee, seek none but thee, and rest in thee with intire 〈◊〉〈◊〉 of my own caitive inclinations; that the desires of Nature may pass into desires of Grace, and my thirst and my hunger may be spiritual, and my hopes placed in thee, and the expresses of my Charity upon thy relatives, and all the parts of my life may speak thy love and obedience to thy Commandments: that thou possessing my Soul and all its Faculties, during my whole life, I may possess thy glories in the fruition of a blessed Eternity; by the light of thy Gospel here and the streams of thy Grace being guided to thee the fountain of life and glory, there to be inebriated with the waters of Paradise, with joy and love and contemplation, adoring and admiring the beauties of the Lord for ever and ever.

Amen.

Considerations upon Christ's first Preaching, and the Accidents happening about that time.

[illustration]

Jesus preaching to the people.

Mauh. 4. 17. From that time Jesus began to preach saying, Repent. for the Kingodm of heaven is at hand. V. 29. And he went about all Gallilee teaching & preaching the Gospel of the kingdom, and healing all manner of sickness, &c. V. 25. And there followed him great multitudes of people from Galilee, and from D••••apolis, and from Ierusalem, etc.

[illustration]

Christ sending forth his Apostles.

Mark. 6. 7. And he called unto him y^e twelve & began to send them forth by two and two and gave them power over unclean spirits, And conunanded them that they should take nothing for their journey, etc. V. 12 And they went out, and preached that men should repent.

1. WHen John was cast into Prison, then began Jesus to preach; not only because the Ministery of John by order of Divine designation was to precede the Publication of Jesus, but also upon prudent considerations and designs of Providence, lest two great personages at once upon the theatre of Palestine might have been occasion of divided thoughts, and these have determined upon a Schism, some professing them∣selves to be of Christ, some of John. For once an offer was made of a dividing Que∣stion by the spite of the Pharisees, Why do the Disciples of John fast often, and thy Disciples fast not? But when John went off from the scene, then Jesus appeared like the Sun in 〈◊〉〈◊〉 to the Morning-Star, and there were no divided interests upon mistake, or the fond adherencies of the Followers. And although the Holy Jesus would certainly have cured all accidental inconveniences which might have happened in such accidents; yet this may become a precedent to all Prelates, to be prudent in a∣voiding all occasions of a Schism, and rather than divide a people, submit and relinquish an opportunity of Preaching to their inferiours, as knowing that God is better served by Charity than a Homily; and if my modesty made me resign to my inferiour, the ad∣vantages of honour to God by the cession of Humility are of greater consideration than the smaller and accidental advantages of better-penned and more accurate discourses. But our Blessed Lord, designing to gather Disciples, did it in the manner of the more extraordinary persons and Doctors of the Jews, and particularly of the Baptist, he ini∣tiated them into the Institution by the solemnity of a Baptism; but yet he was pleased not to minister it in his own person. His Apostles were baptized in John's Baptism,* 1.138 said Tertullian; or else, S. Peter only was baptized by his Lord, and he baptized the rest. However, the Lord was pleased to depute the ministery of his servants, that so he might constitute a Ministery; that he might reserve it to himself as a specialty to baptize with the Spirit, as his servants did with water; that he might declare that the efficacy of the Rite did not depend upon the Dignity of the Minister, but his own In∣stitution,

and the holy Covenant; and lastly, lest they who were baptized by him in person might please themselves above their brethren whose needs were served by a lower ministery.

2. The Holy Jesus, the great Physician of our Souls, now entring upon his Cure and the Diocese of Palestine, which was afterwards enlarged to the pale of the Catholick Church, was curious to observe all advantages of prudence for the benefit of Souls, by the choice of place, by quitting the place of his education, (which, because it had been poor and humble, was apt to procure contempt to his Doctrine and despite to his Person) by fixing in Capernaum, which had the advantage of popularity, and the opportunity of extending the benefit, yet had not the honour and ambition of Jerusalem; that the Mi∣nisters of Religion might be taught to seek and desire imployment in such circumstances which may serve the end of God, but not of Ambition; to promote the interest of Souls, but not the inordination of lower appetites. Jesus quitted his natural and civil interests, when they were less consistent with the end of God and his Prophetical Office, and con∣sidered not his Mother's house, and the vicinage in the accounts of Religion, beyond those other places in which he might better do his Father's work: In which a forward piety might behold the insinuation of a duty to such persons, who by rights of Law and Custome were so far instrumental to the cure of Souls, as to design the persons; they might do but duty if they first considered the interests of Souls before the advantages of their kindred and relatives: and although, if all things else be alike, they may in e∣qual dispositions prefer their own before strangers; yet it were but reason that they should first consider sadly if the men be equal, before they remember that they are of their kindred, and not let this consideration be ingredient into the former judgment. And another degree of liberty yet there is; if our kindred be persons apt and holy, and without exceptions either of Law, or Prudence, or Religion, we may do them advanta∣ges before others who have some degrees of Learning and improvement beyond the o∣ther: or else no man might lawfully prefer his kindred, unless they were absolutely the ablest in a Diocese or Kingdom; which doctrine were a snare apt to produce scruples to the Consciences, rather than advantages to the Cure. But then also Patrons should be careful that they do not account their Clerks by an estimate taken from comparison with unworthy Candidates, set up on purpose, that when we chuse our kindred we may a∣buse our consciences by saying, We have fulfilled our trust, and made election of the more worthy. In these and the like cases let every man who is concerned deal with ju∣stice, nobleness and sincerity, with the simplicity of a Christian and the wisdome of a man, without tricks and stratagems, to disadvantage the Church by doing temporal ad∣vantages to his friend or family.

3. The Blessed Master began his Office with a Sermon of Repentance, as his Decessor John the Baptist did in his Ministration, to tell the world that the new Covenant, which was to be established by the Mediation and Office of the Holy Jesus, was a Covenant of grace and favour, not established upon Works, but upon Promises, and remission of right on God's part, and remission of sins on our part. The Law was a Covenant of Works, and who-ever prevaricated any of its Sanctions in a considerable degree, he stood sentenced by it without any hopes of restitution supplied by the Law. And therefore it was the Covenant of Works; not because Good works were then required more than now, or be∣cause they had more efficacy than now; but because all our hopes did rely upon the per∣fection of Works and Innocence, without the suppletories of Grace, Pardon, and Repen∣tance. But the Gospel is therefore a Covenant of Grace, not that works are excluded from our duty, or from cooperating to Heaven; but that, because there is in it so much mercy, the imperfections of the Works are made up by the grace of Jesus, and the de∣fects of Innocence are supplied by the substitution of Repentance. Abatements are made for the infirmities and miseries of humanity; and if we do our endeavour now after the manner of men, the Faith of Jesus Christ, that is, conformity to his Laws, and sub∣mission to his Doctrine, entitles us to the grace he hath purchased for us, that is, our sins for his sake shall be pardoned. So that the Law and the Gospel are not opposed barely upon the title of Faith and Works, but as the Covenant of Faith and the Covenant of Works. In the Faith of a Christian Works are the great ingredient and the chief of the constitution, but the Gospel is not a Covenant of Works, that is, it is not an agreement up∣on the stock of Innocence without allowances of Repentance, requiring Obedience in rigour and strictest estimate. But the Gospel requires the Holiness of a Christian, and yet after the manner of a man; for, always provided that we do not allow to our selves a liberty, but endeavour with all our strength, and love with all our Soul, that which, if it were upon our allowance, would be required at our hands, now that it is

against our will, and highly contested against, is put upon the stock of Christ, and allow∣ed to us by God in the accounts of Pardon by the merits of Jesus, by the Covenant of the Gospel. And this is the Repentance and Remission of sins which John first preach∣ed upon the approximation of the Kingdom, and Christ at the first manifestation of it, and the Apostles afterward in the name of Jesus.

4. Jesus now having begun his Preaching, began also to gather his Family; and first called Simon and Andrew, then James and John; at whose vocation he wrought a Miracle, which was a signification of their Office and the success of it; a draught of fishes so great and prodigious, that it convinc'd them that he was a person very extraordinary, whose voice the Fishes heard, and came at his call: and since he designed them to be∣come fishers of men, although themselves were as unlikely instruments to persuade men as the voice of the Son of man to command fishes, yet they should prevail in so great num∣bers, that the whole world should run after them, and upon their Summons come into the Net of the Gospel, becoming Disciples of the glorious Nazarene. S. Peter the first time that he threw his net, at the descent of the Holy Ghost in Pentecost, catched three thousand men; and at one Sermon sometimes the Princes of a Nation have been con∣verted, and the whole Land presently baptized; and the multitudes so great, that the Apostles were forced to design some men to the ministration of Baptism by way of pe∣culiar office; and it grew to be work enough, the easiness of the ministery being made busie and full of imployment where a whole Nation became Disciple. And indeed the Doctrine is so holy, the Principle so Divine, the Instruments so supernatural, the Promises so glorious, the Revelations so admirable, the Rites so mysterious, the whole fabrick of the Discipline so full of wisdome, perswasion and energy, that the infinite number of the first Conversions were not so great a wonder, as that there are so few now: every man calling himself Christian, but few having that power of godliness which distinguishes Christian from a word and 〈◊〉〈◊〉 empty name. And the Word is now the same, and the arguments greater, (for some have been growing ever since, as the Prophecies have been fulfilled) and the Sermons more, and the Spi∣rit the same; and yet such diversity of operations, that we hear and read the Sermons and Dictates Evangelical as we do a Romance, but that it is with less passion, but altogether as much unconcerned as with a story of Salmanasar or Ibrahim Bassa: For we do not leave one Vice, nor reject one Lust, nor deny one impetuous Temptation the more for the four Gospels sake, and all S. Paul's Epistles mingled in the argument. And yet all think themselves fishes within Christ's Net, and the prey of the Gospel: and it is true they are so; for the Kingdom is like unto a Net, which inclosed fishes good and bad; but this shall be of small advantage when the Net shall be drawn to the shore, and the separation made.

5. When Jesus called those Disciples, they had been fishing all night, and caught no∣thing; but when Christ bad them let down the Net, they took multitudes: to shew to us, that the success of our endeavours is not in proportion to our labours, but the divine as∣sistence and benediction. It is not the excellency of the Instrument, but the capacity of the Subject, nor yet this alone, but the aptness of the application, nor that without an influence from Heaven, can produce the fruits of a holy Perswasion and Conversion. Paul may plant, and Apollo may water; but God gives the increase. Indeed when we let down the Nets at the Divine appointment, the success is the more probable, and cer∣tainly God will bring benefit to the place, or Honour to himself, or Salvation to them that will obey, or Conviction to them that will not: But what-ever the fruit be in re∣spect of others, the reward shall be great to themselves. And therefore S. Paul did not say he had profited, but, he had laboured more than they all, as knowing the Divine accep∣tance would take its account in proportion to our endeavours and intendments; not by commensuration to the effect, which being without us, depending upon God's blessing and the cooperation of the recipients, can be no ingredients into our account. But this also may help to support the weariness of our hopes, and the protraction and deferring of our expectation, if a laborious Prelate and an assiduous Preacher have but few returns to his many cares and greater labours. A whole night a man may labour, (the longest life is no other) and yet catch nothing, and then the Lord may visit us with his special presence, and more forward assistences, and the harvest may grow up with the swiftness of a Gourd, and the fruitfulness of Olives, and the plaisance of the Vine, and the strength of Wheat; and whole troups of Penitents may arise from the dark∣ness of their graves at the call of one Sermon, even when he pleases: and till then we must be content that we do our duty, and lay the consideration of the effect at the feet of Jesus.

6. In the days of the Patriarchs the Governours of the Lord's people were called Shepherds; so was Moses, and so was David. In the days of the Gospel they are Shepherds still, but with the addition of a new appellative, for now they are called Fish∣ers. Both the callings were honest, humble and laborious, watchful and full of trouble; but now that both the titles are conjunct, we may observe the symbol of an implicit and folded duty. There is much simplicity and care in the Shepherd's Trade; there is much craft and labour in the Fisher's: and a Prelate is to be both full of Piety to his Flock, careful of their welfare; and, because in the political and spiritual sense too feeding and governing are the same duty, it concerns them that have cure of Souls to be discrect and wary, observant of advantages, laying such baits for the people as may entice them into the nets of Jesus's Discipline. But being crafty I caught you, saith S. Paul; for he was a Fisher too. And so must Spiritual persons be Fishers to all spiritual senses of watch∣fulness and care and prudence: only they must not fish for preferment and ambitious purposes, but must say with the King of Sodom, Date nobis animas, caetera vobis tollite; which S. Paul renders, We seek not yours, but you. And in order to such acquist, the pur∣chace of Souls, let them have the diligence and the craft of Fishers, the watchfulness and care of Shepherds, the prudence of Politicks, the tenderness of Parents, the spirit of Go∣vernment, the wariness of Observation, great knowledge of the dispositions of their people, and experience of such advantages by means of which they may serve the ends of God, and of Salvation upon their Souls.

7. When Peter had received the fruits of a rich Miracle in the prodigious and prospe∣rous draught of fishes, he instantly falls down at the feet of Jesus, and confesses himself a sinner, and unworthy of the presence of Christ. In which confession I not only consi∣der the conviction of his Understanding by the testimony of the Miracle, but the mode∣sty of his spirit, who in his exaltation, and the joy of a sudden and happy success, retired into Humility and consideration of his own unworthiness, lest, as it happens in sudden joys, the lavishness of his spirit should transport him to intemperance, to looser affecti∣ons, to vanity and garishness, less becoming the severity and government of a Disciple of so great a Master. For in such great and sudden accidents men usually are dissolved and melted into joy and inconsideration, and let fly all their severe principles and disci∣pline of manners, till, as Peter here did, though to another purpose, they say to Christ, Depart from me, O Lord; as if such excellencies of joys, like the lesser Stars, did dis∣appear at the presence of him who is the fountain of all joys regular and just. When the spirits of the Body have been bound up by the cold Winter air, the warmth of the Spring makes so great an aperture of the passages, and by consequence such dissolution of spirits, in the presence of the Sun, that it becomes the occasion of Fevers and violent diseases. Just such a thing is a sudden Joy, in which the spirits leap out from their cells of austerity and sobriety, and are warmed into Fevers and wildnesses, and forfeiture of all Judgment and vigorous understanding. In these accidents the best advice is to tem∣per* 1.139 and allay our joys with some instant consideration of the vilest of our sins, the shame∣fulness of our disgraces, the most dolorous accidents of our lives, the worst of our fears, with meditation of Death, or the terrours of Dooms-day, or the unimaginable miseries of damned and accursed spirits. For such considerations as these are good instruments of Sobriety, and are correctives to the malignity of excessive Joys or temporal prospe∣rities, which, like Minerals, unless allayed by art, prey upon the spirits, and become the union of a contradiction, being turned into mortal medicines.

8. At this time Jesus preached to the people from the Ship, which in the fancies and tropical discoursings of the old Doctors signifies the Church, and declares that the Ho∣milies of order and authority must be delivered from the Oracle; they that preach must be sent, and God hath appointed Tutors and Instructors of our Consciences by special de∣signation and peculiar appointment: if they that preach do not make their Sermons from the Ship, their discourses either are the false murmurs of Hereticks and false Shepherds, or else of Thieves and invaders of Authority, or corrupters of Discipline and Order. For God, that loves to hear us in special places, will also be heard himself by special persons; and since he sent his Angels Ministers to convey his purposes of old, then when the Law was ordained by Angels, as by the hands of a Mediatour, now also he will send his servants* 1.140 the sons of men, since the new Law was ordained by the Son of man, who is the Medi∣atour between God and man in the New Covenant. And therefore in the Ship Jesus preach'd, but he had first caused it to put off from land; to represent to us, that the Ship in which we preach must be put off from the vulgar communities of men, * 1.141 separate

from the people, by the designation of special appointment and of special Holiness; that is, they neither must be common men, nor of common lives, but consecrated by order, and hallowed by holy living, lest the person want authority in destitution of a Divine Character, and his Doctrine lose its energy and power when the life is vulgar, and hath nothing in it holy and extraordinary.

9. The Holy Jesus in the choice of his Apostles was resolute and determined to make election of persons bold and confident, (for so the Galilaeans were observed naturally to be, and Peter was the boldest of the Twelve, and a good Sword-man, till the spirit of his Master had fastened his sword within the scabbard, and charmed his spirit into quietness) but he never chose any of the Scribes and Pharisees, none of the Doctors of the Law, but persons ignorant and unlearned; which, in design and institutions whose divinity is not demonstrated from other Arguments, would seem an art of concealment and distrust. But in this, which derives its raies from the fountain of wisdom most o∣penly and infallibly, it is a contestation against the powers of the world upon the inter∣ests of God, that he who does all the work might have all the glory, and in the producti∣ons in which he is fain to make the instruments themselves, and give them capacity and activity, every part of the operation and causality and effect may give to God the same honour he had from the Creation, for his being the only workman; with the addition of those degrees of excellency which in the work of Redemption of Man are beyond that of his Creation and first being.

The PRAYER.

O Eternal Jesu, Lord of the Creatures, and Prince of the Catholick Church, to whom all Creatures obey in acknowledgment of thy supreme Dominion, and all according to thy disposition cooperate to the advancement of thy Kingdom, be pleased to order the affairs and accidents of the world, that all things in their capacity may do the work of the Gospel, and cooperate to the good of the Elect, and retrench the growth of Vice, and advance the inter∣ests of Vertue. Make all the states and orders of men Disciples of thy holy Institution: Let Princes worship thee and defend Religion; let thy Clergy do thee honour by personal zeal, and vigilancy over their Flocks; let all the world submit to thy Scepter, and praise thy Righte∣ousness, and adore thy Judgments, and revere thy Laws: and in the multitudes of thy people within the enclosure of thy Nets let me also communicate in the offices of a strict and religious duty, that I may know thy voice, and obey thy call, and entertain thy Holy Spirit, and improve my talents; that I may also communicate in the blessings of the Church; and when the Nets shall be drawn to the shore, and the Angels shall make separation of the good Fishes from the bad, I may not be rejected, or thrown into those Seas of fire which shall afflict the enemies of thy Kingdom, but be admitted into the societies of Saints, and the everlasting communion of thy 〈◊〉〈◊〉 and Glories, O Blessed and Eternal Jesu.

Amen.

DISCOURSE IX. Of Repentance.

1. THE whole Doctrine of the Gospel is comprehended by the Holy Ghost in these two Summaries, Faith and Repentance; that those two potent and imperious* 1.142 Faculties which command our lower powers, which are the fountain of actions, the occasion and capacity of Laws, and the title to reward or punishment, the Will and the Understanding, that is, the whole man considered in his superiour Faculties, may be∣come subjects of the Kingdom, servants of Jesus, and heirs of glory. Faith supplies our imperfect conceptions, and corrects our Ignorance, making us to distinguish good from evil, not onely by the proportions of Reason and Custome and old Laws, but by the new standard of the Gospel; it teaches us all those Duties which were enjoyned us in order to a participation of mighty glories; it brings our Understanding into subjection,

making us apt to receive the Spirit for our Guide, Christ for our Master, the Gos∣pel for our Rule, the Laws of Christianity for our measure of good and evil: and it supposes us naturally ignorant, and comes to supply those defects which in our Understandings were left after the spoils of Innocence and Wisdome made in Pa∣radise upon Adam's prevarication, and continued and encreased by our neglect, e∣vil customes, voluntary deceptions, and infinite prejudices. And as Faith presup∣poses our Ignorance, so Repentance presupposes our Malice and Iniquity. The whole design of Christ's coming and the Doctrines of the Gospel being to recover us from a miserable condition, from Ignorance to spiritual Wisdome, by the con∣duct of Faith; and from a vicious habitually-depraved life and ungodly manners to the purity of the Sons of God, by the instrument of Repentance.

2. And this is a loud publication of the excellency and glories of the Gospel, and the felicities of man over all the other instances of Creation. The Angels, who were more excellent Spirits than humane Souls, were not comprehended and made safe within a Covenant and Provisions of Repentance. Their first act of volition was their whole capacity of a blissful or a miserable Eternity: they made their own sentence when they made their first election; and having such excellent Knowledge, and no weaknesses to prejudge and trouble their choice, what they first did was not capable of Repentance; because they had at first in their intuiti∣on and sight all which could afterward bring them to Repentance. But weak Man, who knows first by elements, and after long study learns a syllable, and in good time gets a word, could not at first know all those things which were sufficient or apt to determine his choice, but as he grew to understand more, saw more rea∣sons to rescind his first elections. The Angels had a full peremptory Will and a satisfied Understanding at first, and therefore were not to mend their first act by a second contradictory: But poor Man hath a Will alwayes strongest when his Un∣derstanding is weakest, and chuseth most when he is least able to determine; and therefore is most passionate in his desires, and follows his object with greatest earn∣estness, when he is blindest, and hath the least reason so to do. And therefore God, pitying Man, begins to reckon his choices to be criminal just in the same de∣gree as he gives him Understanding. The violences and unreasonable actions of Childhood are no more remembred by God than they are understood by the Child. The levities and passions of Youth are not aggravated by the imputation of Malice, but are sins of a lighter dye, because Reason is not yet impressed, and marked up∣on them with characters and tincture in grain. But he who (when he may chuse, because he understands) shall chuse the evil and reject the good, stands marked with a deep guilt, and hath no excuse left to him, but as his degrees of Ignorance left his choice the more imperfect. And because every sinner in the style of Scrip∣ture is a fool, and hath an election as imperfect as is the action, that is, as great a declension from Prudence as it is from Piety, and the man understands as imper∣fectly as he practises: therefore God sent his Son to take upon him (not the nature of* 1.143 Angels, but) the 〈◊〉〈◊〉 of Abraham, and to propound Salvation upon such terms as were possible, that is, upon such a Piety which relies upon experience, and trial of good and evil; and hath given us leave, if we chuse amiss at first, to chuse again, and chuse better; Christ having undertaken to pay for the issues of their first fol∣lies, to make up the breach made by our first weaknesses and abused understan∣dings.

3. But as God gave us this mercy by Christ, so he also revealed it by him. He first used the Authority of a Lord and a Creator and a Law-giver: he required Obedience indeed upon reasonable terms, upon the instance of but a few Com∣mandments at first, which when he afterwards multiplied, he also appointed ways to expiate the smaller irregularities; but left them eternally bound without reme∣dy who should do any great violence or a crime. But then he bound them but to a Temporal death. Only this, as an eternal death was also tacitely implied, so also a remedy was secretly ministred, and Repentance particularly preached by Homi∣lies distinct from the Covenant of Moses's Law. The Law allowed no Repentance* 1.144 for greater crimes; he that was convicted of Adultery was to die without mercy: but God pitied the miseries of man, and the inconveniences of the Law, and sent Christ to suffer for the one, and remedy the other; for so it behoved Christ to suffer, and* 1.145 to rise from the dead, and that Repentance and Remission of sins should be preached in his Name among all Nations. And now this is the last and only hope of Man, who in his natural condition is imperfect, in his customs vicious, in his habits impo∣tent

and criminal. Because Man did not remain innocent, it became necessary he should be penitent, and that this Penitence should by some means be made acceptable, that is, become the instrument of his* 1.146 Pardon, and restitution of his hope. Which because it is an act of favour, and depends wholly upon the Divine dig∣nation, and was revealed to us by Jesus Christ, who was* 1.147 made not onely the Prophet and Preacher, but the Medi∣atour of this New Covenant and mercy; it was necessary we should become Disciples of the Holy Jesus, and servants of his Institution; that is, run to him to be made parta∣kers of the mercies of this new Covenant, and accept of him such conditions as he should require of us.

4. This Covenant is then consigned to us when we first come to Christ, that is, when we first profess our selves his Disciples and his servants, Disciples of his Doctrine and servants of his Institution; that is, in Baptism, in which Christ who died for our sins* 1.148 makes us partakers of his death. For we are buried by Baptism into his death, saith S. Paul. Which was also represented in ceremony by the Immersion appointed to be the Rite of that Sacrament. And then it is that God pours forth together with the Sacra∣mental waters a salutary and holy fountain of Grace to wash the Soul from all its stains and impure adherences. And therefore this first access to Christ is in the style of Scri∣pture* 1.149* 1.150 called Regeneration, the New Birth, Redemption, Renovation, Expiation, or Atone∣ment* 1.151 with God, and Justification. And these words in the New Testament relate prin∣cipally* 1.152* 1.153 and properly to the abolition of sins committed before Baptism. For we are* 1.154 justified freely by his grace through the redemption that is in Jesus Christ; Whom God hath set forth to be a propitiation, to declare his Rightcousness for the remission of sins that are past: To declare, I say, at this time his righteousness. And this is that which S. Paul* 1.155 calls Justification by Faith, that boasting might be excluded, and the grace of God by Jesus* 1.156 made exceeding glorious. For this being the proper work of Christ, the first entertain∣ment of a Disciple, and manifestation of that state which is first given him as a favour, and next intended as a duty, is a total abolition of the precedent guilt of sin, and leaves nothing remaining that can condemn; we then freely receive the intire and perfect ef∣fect of that Atonement which Christ made for us, we are put into a condition of inno∣cence and favour. And this, I say, is done regularly in Baptism, and S. Paul expresses it to this sense; after he had enumerated a series of Vices subjected in many, he adds,* 1.157 and such were some of you; but ye are washed, but ye are sanctified. There is nothing of the old guilt remanent, when ye were washed ye were sanctified, or, as the Scripture* 1.158 calls it in another place, Ye were redeemed from your vain conversation.

5. For this Grace was the formality of the Covenant: Repent, and believe the Gospel.* 1.159 Repent and be converted, (so it is in S. Peter's Sermon,) and your sins shall be done away,* 1.160 that was the Covenant. But that Christ chose Baptism for its signature appears in the Parallel; Repent, and be baptized, and wash away your sins: For Christ loved his Church,* 1.161* 1.162 and gave himself for it; That he might sanctifie and cleanse it with the washing of water* 1.163 by the Word; That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. The Sanctifi∣cation is integral, the Pardon is universal and immediate.

6. But here the process is short, no more at first but this, Repent, and be baptized, and wash away your sins; which Baptism because it was speedily administred, and yet not without the preparatives of Faith and Repentance, it is certain those predispositi∣ons* 1.164 were but instruments of reception, actions of great facility, of small employment, and such as, supposing the * 1.165 person not unapt, did confess the infiniteness of the Divine mercy, and fulness of the redemption & is called by the Apostle (a 1.166) a being justified freely.

7. Upon this ground it is that, by the Doctrine of the Church, heathen persons, strangers from the 〈◊〉〈◊〉 of grace, were invited to a confes∣sion* 1.167 of Faith, and dereliction of false Religions, with a pro∣mise, that at the very first resignation of their persons to the service of Jesus they should obtain full pardon. It was S. Cyprian's counsel to old Demetrianus, Now in the evening of thy days, when thy Soul'is almost expiring, repent of thy sins, believe in Jesus, and turn Christian; and although thou art almost in the embraces of death, yet thou shalt be comprehended

of immortality. Baptizatus ad horam securus bine exit, saith S. Austin; A baptized person dying immediately shall live eternally and gloriously. And this was the case of the Thief upon the Cross, he confessed Christ, and repented of his sins, and beg∣ged pardon, and did acts enough to facilitate his first access to Christ, and but to remove the hindrances of God's favour; then he was redeemed and reconciled to God by the death of Jesus, that is, he was pardoned with a full, instantaneous, in∣tegral and clear Pardon; with such a pardon which declared the glory of God's mercies, and the infiniteness of Christ's merits, and such as required a more reception and entertainment on man's part.

8. But then we, having received so great a favour, enter into Covenant to corre∣spond with a proportionable endeavour; the benefit of absolute Pardon, that is, Salva∣tion of our Souls, being not to be received till the times of refreshing shall come from the* 1.168 presence of the Lord: all the intervall we have promised to live a holy life in obedience to the whole Discipline of Jesus. That's the condition on our part: And if we preva∣ricate that, the mercy shewn to the blessed Thief is no argument of hope to us, because he was saved by the mercies of the first access, which corresponds to the Remission of sins we receive in Baptism; and we shall perish by breaking our own promises and ob∣ligations,* 1.169 which Christ passed upon us when he made with us the Covenant of an in∣tire and gracious Pardon.

9. For in the precise Covenant there is nothing else described, but Pardon so given and ascertained upon an Obedience persevering to the end. And this is clear in all those places of Scripture which express a holy and innocent life to have been the pur∣pose* 1.170 and design of Christ's death for us, and redemption of us from the former estate. Christ bare our sins in his own body on the tree, that we being dead unto sins, should live unto* 1.171 righteousness; by whose stripes ye are healed. [Exinde] from our being healed, from our dying unto sin, from our being buried with Christ, from our being baptized into his death; the end of Christ's dying for us is, that we should live unto righteousness. Which was also highly and prophetically expressed by S. Zachary in his divine Ecstasie: This was the oath which he sware to our Fore-father Abraham, That he would grant unto us,* 1.172 that we being delivered out of the hands of our Enemies might serve him without fear, In holiness and righteousness before him, all the days of our life. And S. Paul discour∣ses to this purpose pertinently and largely: For the grace of God that bringeth Salvation hath appeared to all men, Teaching us, that denying ungodliness and worldly lusts, [Hi sunt* 1.173 Angeli quibus in lavacro renunciavimus, saith Tertullian, Those are the evil Angels, the Devil and his works, which we deny or renounce in Baptism] we should live soberly, righteously and godly in this present world, that is, lead a whole life in the pursuit of uni∣versal holiness, [Sobriety, Justice and Godlinèss being the proper language to signifie our Religion and respects to God, to our neighbours, and to our selves.] And that this was the very end of our dying in Baptism, and the design of Christ's manifestation of our Redemption, he adds, Looking for that blessed hope, and the glorious appearing of the* 1.174 great God and our Saviour Jesus, Who gave himself for us, to this very purpose, that he might redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. Purifying a people peculiar to himself is cleansing it in the Laver of Regene∣ration, and appropriating it to himself in the rites of Admission and Profession. Which plainly designs the first consignation of our Redemption to be in Baptism, and that Christ, there cleansing his Church from every spot or wrinkle, made a Covenant with us, that we should renounce all our sins, and he should cleanse them all, and then that we should abide in that state. Which is also very explicitely set down by the same A∣postle in that divine and mysterious Epistle to the Romans: How shall we that are dead* 1.175 to sin live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Well, what then? Therefore we are buried with him by Baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. That's the end and mysteriousness of Baptism, it is a consignation into the Death of Christ, and we die with him that once, that is, die to sin, that we may for ever after live the life of righteousness. Knowing this, that our old man is crucified with him; that the body of sin might be destroyed, that* 1.176 henceforth we should not serve sin; that is, from the day of our Baptism to the day of our death. And therefore God, who knows the weaknesses on our part, and yet the strict∣ness

and necessity of conserving Baptismal grace by the Covenant Evangelical, hath appointed the auxiliaries of the Holy Spirit to be ministred to all baptized people in the holy Rite of Confirmation, that it might be made possible to be done by Divine aids, which is necessary to be done by the Divine Commandments.

10. And this might not be improperly said to be the meaning of those words of our Blessed Saviour, He that speaks a word against the Son of man, it shall be forgiven him; but he that speaks a word against the Holy Ghost, it shall not be forgiven him: That is, those sins which were committed in Infidelity, before we became Disciples of the Holy Jesus, are to be remitted in Baptism and our first profession of the Religion; but the sins committed after Baptism and Confirmation, in which we receive the Holy Ghost, and by which the Holy Spirit is grieved, are to be accounted for with more se∣verity. And therefore the * 1.177 Primitive Church, understanding our obligations accord∣ing to this discourse, admitted not any to holy Orders who had lapsed and fallen into any sin of which she could take cognisance, that is, such who had not kept the integrity of their Baptism; but sins committed before Baptism were no impediments to the sus∣ception of Orders, because they were absolutely extinguished in Baptism. This is the nature of the Covenant we made in Baptism, that's the grace of the Gospel, and the ef∣fect of Faith and Repentance; and it is expected we should so remain. For it is no∣where expressed to be the mercy and intention of the Covenant Evangelical, that this Redemption should be any more than once, or that Repentance, which is in order to it, can be renewed to the same or so great purposes and present effects.

11. But after we are once reconciled in Baptism and put intirely into God's favour,* 1.178 when we have once been redeemed, if we then fall away into sin, we must expect God's dealing with us in another manner and to other purposes. Never must we expect to be so again justified, and upon such terms as formerly; the best days of our Repen∣tance are interrupted: not that God will never forgive them that sin after Baptism, and recover by Repentance; but that Restitution by repentance after Baptism is another thing than the first Redemption. No such intire, clear, and integral, determinate, and presential effects of Repentance; but an imperfect, little, growing, uncertain, and ha∣zardous Reconciliation: a Repentance that is always in production, a Renovation by parts, a Pardon that is revocable, a Salvation to be wrought by fear and trembling: all our remanent life must be in bitterness, our hopes allayed with fears, our meat attempe∣red with Coloquintida, and death is in the pot: as our best actions are imperfect, so our greatest Graces are but possibilities and aptnesses to a Reconcilement, and all our life we are working our selves into that condition we had in Baptism, and lost by our relapse. As the habit lessens, so does the guilt; as our Vertues are imperfect, so is the Pardon; and* 1.179 because our Piety may be interrupted, our state is uncertain, till our possibilities of sin are ceased, till our fight is finished, and the victory therefore made sure because there is no more fight. And it is remarkable, that S. Peter gives counsel to live holily in pursu∣ance* 1.180 of our redemption, of our calling, and of our escaping from that corruption that is in the world through Lust, lest we lose the benefit of our purgation, to which by way of an∣tithesis he opposes this. Wherefore the rather give diligence to make your calling and electi∣on* 1.181 sure. And, if ye do these things, ye shall never fall. Meaning, by the perpetuating* 1.182 our state of Baptism and first Repentance we shall never fall, but be in a sure estate; our calling and election shall be sure. But not, if we fall; * 1.183 if we forget we were purged from our old sins; if we forfeit our calling, we have also made our election unsure, movable and disputable.

12. So that now the hopes of lapsed sinners relie upon another bottom. And as in Moses's Law there was no revelation of Repentance, but yet the Jews had hopes in God, and were taught the succours of Repentance by the Homilies of the Prophets and other accessory notices: So in the Gospel the Covenant was established upon Faith and Re∣pentance, but it was consigned in Baptism, and was verifiable onely in the integrity of a following holy life according to the measures of a man; not perfect, but sincere; not faultless, but heartily endeavoured: but yet the mercies of God in pardoning sinners lapsed after Baptism was declared to us by collateral and indirect occasions; by the Ser∣mons of the Apostles, and the Commentaries of Apostolical persons, who understood the meaning of the Spirit, and the purposes of the Divine mercy, and those other signifi∣cations of his will which the blessed Jesus left upon record in other parts of his Testa∣ment, as in Codicills annexed, besides the precise Testament it self. And it is certain, if

in the Covenant of Grace there be the same involution of an after-Repentance as there is of present Pardon upon past Repentance and future Sanctity, it is impossible to justi∣fie that a holy life and a persevering Sanctity is enjoyned by the Covenant of the Gospel: if, I say, in its first intention it be declared that we may as well, and upon the same terms, hope for Pardon upon a Recovery hereafter, as upon the perseverance in the present condition.

13. From these premisses we may soon understand what is the Duty of a Christian in all his life, even to pursue his own undertaking made in Baptism or his first access to Christ, and redemption of his person from the guilt and punishment of sins. The state of a Christian is called in Scripture Regeneration, Spiritual life, Walking after the Spirit, Walking in newness of life, that is, a bringing forth fruits meet for Repentance. That Repentance which tied up in the same ligament with Faith was the disposition of a Christian to his Regeneration and Atonement, must have holy life in perpetual successi∣on; for that is the apt and proper fruit of the first Repentance which John the Baptist preached as an introduction to Christianity, and as an entertaining the Redemption by the bloud of the Covenant. And all that is spoken in the New Testament is nothing but a calling upon us to do what we promised in our Regeneration, to perform that which was the design of Christ, who therefore redeemed us, and bare our sins in his own body, that we might die unto sin, and live unto righteousness.

14. This is that saying of S. Paul, Follow peace with all men, and holiness, without which* 1.184 no man shall see the Lord: Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up trouble you: Plainly saying, that unless we pursue the state of Holiness and Christian communion into which we were baptized when we receiv∣ed the grace of God, we shall fail of the state of Grace, and never come to see the glories of the Lord. And a little before, Let us draw near with a true heart, in full assurance of* 1.185 Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. That's the first state of our Redemption, that's the Covenant God made with us,* 1.186 to remember our sins no more, and to put his laws in our hearts and minds. And this was done when our bodies were washed with water, and our hearts sprinkled from an evil consci∣ence, that is, in Baptism. It remains then that we persist in the condition, that we may continue our title to the Covenant; for so it follows, Let us hold fast the profession of our Faith without wavering: For if we sin wilfully after the profession, there remains no more* 1.187 sacrifice: that is, If we hold not fast the profession of our Faith, and continue not the condition of the Covenant, but fall into a contrary state, we have forfeited the mercies of the Covenant. So that all our hopes of Blessedness, relying upon the Covenant made with God in Jesus Christ, are ascertained upon us by holding fast that professi∣on, by retaining our hearts still sprinkled from an evil conscience, by following peace with all men and holiness: For by not failing of the grace of God, we shall not fail of our hopes, the mighty price of our high calling; but without all this we shall never see the face of God.

15. To the same purpose are all those places of Scripture which intitle us to Christ and the Spirit upon no other condition but a holy life, and a prevailing, habitual, victo∣rious Grace. Know you not your own selves, Brethren, how that Jesus Christ is in you, ex∣cept* 1.188 ye be reprobates? There are but two states of being in order to Eternity, either a state of the Inhabitation of Christ, or the state of Reprobation: Either Christ is in us, or we are reprobates. But what does that signifie, to have Christ dwelling in us? That also we learn at the feet of the same Doctor; If Christ be in you, the body is dead by reason of sin, but the spirit is life because of righteousness. The body of Sin is mortified, and the* 1.189 life of Grace is active, busie, and spiritual in all them who are not in the state of Repro∣bation. The Parallel with that other expression of his; They that are Christ's have cru∣cified* 1.190 the flesh with the affections and lusts. If sin be vigorous, if it be habitual, if it be beloved, if it be not dead or dying in us, we are not of Christ's portion, we belong not to him, nor he to us. For whoever is born of God doth not commit sin, for his seed remain∣eth* 1.191 in him; and he cannot sin, because he is born of God: that is, every Regenerate person is in a condition whose very being is a contradiction and an opposite design to Sin. When he was regenerate and born anew of water and the spirit, the seed of God, the original of Piety, was put into him, and bidden to encrease and multiply. The seed of God (in S. John) is the same with the word of God (in S. James) by which he begat us; and as* 1.192 long as this remains, a Regenerate person cannot be given up to sin; for when he is, he quits his Baptism, he renounces the Covenant, he alters his relation to God in the same degree as he enters into a state of sin.

16. And yet this discourse is no otherwise to be understood than according to the de∣sign

of the thing it self and the purpose of God, that is, that it be a deep ingagement and an effectual consideration for the necessity of a holy life: but at no hand let it be made an instrument of Despair, nor an argument to lessen the influences of the Divine Mercy. For although the nicety and limits of the Covenant being consigned in Baptism are fix∣ed upon the condition of a holy and persevering uninterrupted Sanctity; and our Re∣demption is wrought but once, compleated but once, we are but once absolutely, intire∣ly and presentially forgiven, and reconciled to God, this Reconciliation being in virtue of the Sacrifice, and this Sacrifice applied in Baptism is one, as Baptism is one, and as the Sacrifice is one: yet the Mercy of God besides this great Feast hath fragments, which the Apostles and Ministers spiritual are to gather up in baskets, and minister to the after∣needs of indigent and necessitous Disciples.

17. And this we gather, as fragments are gathered, by respersed sayings, instances and examples of the Divine mercy recorded in Holy Scripture. The Holy Jesus com∣mands us to forgive our brother seventy times seven times, when he asks our pardon and implores our mercy; and since the Divine mercy is the pattern of ours, and is also pro∣cured by ours, the one being made the measure of the other by way of precedent and by way of reward, God will certainly forgive us as we forgive our brother: and it cannot be imagined God should oblige us to give pardon oftner than he will give it himself, e∣specially since he hath expressed ours to be a title of a proportionable reception of his; and hath also commanded us to ask pardon all days of our life, even in our daily offices, and to beg it in the measure and rule of our own Charity and Forgiveness to our Bro∣ther. And therefore God in his infinite wisdom foreseeing our frequent relapses, and considering our infinite infirmities, appointed in his Church an ordinary ministery of Pardon, designing the Minister to pray for sinners, and promising to accept him in that his advocation, or that he would open or shut Heaven respectively to his act on earth, that is, he would hear his prayers, and verifie his ministery, to whom he hath commit∣ted the word of Reconciliation. This became a duty to Christian Ministers, Spiritual per∣sons, that they should restore a person overtaken in a fault, that is, reduce him to the con∣dition* 1.193 * 1.194 he begins to lose; that they should pray over sick persons, who are also com∣manded to confess their sins, and God hath promised that the sins they have committed shall be forgiven them. Thus S. Paul* 1.195 absolved the incestuous excommunicate Corinthian; in the per∣son of Christ he forgave him. And this also is the confidence S. John taught the Christian Church upon the stock of the excel∣lent* 1.196 mercy of God and propitiation of Jesus: * 1.197 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all 〈◊〉〈◊〉. Which discourse he directs to them who were Christians al∣ready initiated into the Institution of Jesus. And the Epistles which the Spirit sent to the Seven Asian Churches, and were particularly addressed to the Bishops, the Angels, of those Churches, are exhortations, some to Perseverance, some to Repentance, that* 1.198 they may return from whence they are fallen. And the case is so with us, that it is impos∣sible we should be actually and perpetually free from sin in the long succession of a busie, and impotent, and a tempted conversation. And without these reserves of the Di∣vine grace and after-emanations from the Mercy-seat, no man could be saved; and the death of Christ would become inconsiderable to most of his greatest purposes: for none should have received advantages but newly-baptized persons, whose Albs of Bap∣tism served them also for a winding-sheet. And therefore our Baptism, although it does consign the work of God presently to the baptized person in great, certain and intire ef∣fect in order to the remission of what is past, in case the Catechumen be rightly disposed or hinders not; yet it hath also influence upon the following periods of our life, and hath admitted us into a lasting state of Pardon, to be renewed and actually applied by the Sacrament of the Lord's Supper, and all other Ministeries Evangelical, and so long* 1.199 as our Repentance is timely, active, and affective.

18. But now although it is infinitely certain that the gates of Mercy stand open to sinners after Baptism; yet it is with some variety, and greater difficulty. He that re∣nounces Christianity, and becomes Apostate from his Religion, not by a seeming abju∣ration under a storm, but by a voluntary and hearty dereliction, he seems to have quitted all that Grace which he had received when he was illuminated, and to have lost the be∣nefits of his Redemption and former expiation. And I conceive this is the full meaning of those words of S. Paul, which are of highest difficulty and latent sense; For it is* 1.200 impossible for those who were once enlightned, &c. if they shall fall away, to renew them again unto Repentance. The reason is there subjoyned, and more clearly explicated a

little after: For if we sin wilfully after we have received the knowledge of the truth, there* 1.201 remains no more sacrifice for sins; For he hath counted the bloud of the Covenant, where∣with he was sanctified, an unholy thing, and hath done despite to the Spirit of Grace. The meaning is divers, according to the degrees of apostasie or relapse. They who fall a∣way after they were once enlightned in Baptism, and felt all those blessed effects of the sanctification and the emanations of the Spirit, if it be into a contradictory state of sin and mancipation, and obstinate purposes to serve Christ's* 1.202 enemies; then there remains nothing but a fearful expectation of Judgment: but if the backsliding be but the interruption of the first Sanctity by a single act, or an unconformed, unresolved, unmalicious habit; then also it is impossible to renew them unto Repentance, viz. as formerly, that is, they can never be reconciled as before, integrally, fully, and at once, during this life. For that Re∣demption and expiation was by Baptism into Christ's death, and there are no more deaths of Christ, nor any more such sacramental consignations of the benefit of it; there is no more sacrifice for sins, but the Redemption is one, as the Sacrifice is one in whose virtue the Redemption does operate. And therefore the Novatians, who were zealous men denied to the first sort of persons the peace of the Church, and remitted them to the Divine Judgment. The* 1.203 Church her self was sometimes almost as zealous against the second sort of persons lapsed into capital crimes, granting to them Repen∣tance but once; by such disciplines consigning this truth, That every recession from the state of Grace, in which by Baptism we were established and consigned, is a farther step from the possibilities of Heaven, and so near a ruine, that the Church thought them persons fit to be transmit∣ted to a Judicature immediately Divine; as supposing either her power to be too little, or the others malice too great, or else the danger too violent, or the scandal insupportable. For concerning such persons, who once were pious, holy, and forgiven, (for so is eve∣ry man and woman worthily and aptly baptized) and afterwards fell into dissolution of manners, extinguishing the Holy Ghost, doing despite to the Spirit of Grace, crucisying again the Lord of Life, that is, returning to such a condition from which they were once recovered, and could not otherwise be so but by the death of our dearest Lord; I say, concerning such persons the Scripture speaks very suspiciously, and to the sense and signification of an infinite danger. For if the speaking a word against the Holy Ghost be not to be pardoned here nor hereafter, what can we imagine to be the end of such an im∣piety which crucifies the Lord of Life, and puts him to an open shame, which quenches the Spirit, doing despite to the Spirit of Grace? Certainly that is worse than speaking against him. And such is every person who falls into wilful Apostasie from the Faith, or does that violence to Holiness which the other does to Faith; that is, extinguishes the sparks of Illumination, quenches the Spirit, and is habitually and obstinately criminal in any kind. For the same thing that 〈◊〉〈◊〉 was in the first period of the world, and Ido∣latry in the second, the same is Apostasie in the last; it is a state wholly contradictory to all our religious relation to God according to the nature and manner of the pre∣sent communication. Only this last, because it is more malicious, and a declension from a greater grace, is something like the fall of Angels. And of this the Em∣perour Julian was a sad example.

19. But as these are degrees immediately next, and a little less; so the hopes of pardon are the more visible. Simon Magiss spake a word, or at least thought, against the Holy Ghost, he thought he was to be bought with mony. Concerning him S. Peter pronounced, Thou art in* 1.204 the gall of bitterness, and in the bond of iniquity: Yet repent, & pray God, if perhaps the thought of thine heart may be forgiven thee. Here the matter was of great difficulty; but yet there was a possibility 〈◊〉〈◊〉, at least no impossibility of recovery declared. And therefore S. Jude* 1.205 bids us, of some to have compassion, making a difference; and others save with fear, pulling them out of the fire: meaning that their condition is only not desperate. And still in descent, re∣taining the same proportion, every lesser sin is easier pardoned, as better consisting with the state of Grace; the whole Spirit is not destroyed, and the body of sin is not introdu∣ced: Christ is not quite ejected out of possession, but, like an oppressed Prince, still con∣tinues his claim; and such is his mercy that he will still do so, till all be lost, or that he is provoked by too much violence, or that Antichrist is put in substitution, and sin reigns in 〈◊〉〈◊〉 mortal body. So that I may use the words of Saint John, These things I write unto* 1.206 you, that' you sin not. But if any man sin, we have an Advocate with the 〈◊〉〈◊〉, Jesus Christ the Righteous: And he is a propitiation for our sins; and not for

ours only, but for the sins of the whole world. That is plainly, Although the design of the Gospel be, that we should erect a Throne for Christ to reign in our spirits, and this do∣ctrine of Innocence be therefore preached that ye sin not; yet if one be overtaken in a fault, despair not, Christ is our Advocate, and he is the Propitiation: he did propitiate the Father by his death, and the benefit of that we receive at our first access to him; but then he is our Advocate too, and prays perpetually for our perseverance or restituti∣on respectively. But his purpose is, and he is able so to do, to keep you from falling, and to present you faultless before the presence of his Glory.

20. This consideration I intend should relate to all Christians of the world: And al∣though by the present custom of the Church, we are baptized in our infancy, and do not actually reap that fruit of present Pardon which persons of a mature age in the pri∣mitive Church did, (for we yet need it not, as we shall when we have past the calen∣tures of Youth, which was the time in which the wisest of our Fathers in Christ chose for their Baptism, as appears in the instance of S. Ambrose, S. Austin, and divers others;) yet we must remember, that there is a Baptism of the Spirit as well as of water: and when-ever this happens, whether it be together with that Baptism of water, as usual∣ly it was when only men and women of years of discretion were baptized; or whether it be ministred in the rite of Confirmation, which is an admirable suppletory of an early Baptism, and intended by the Holy Ghost for a corroborative of Baptismal grace, and a defensative against danger; or that, lastly, it be performed by an internal and merely spiritual Ministery, when we by acts of our own election verifie the promise made in Baptism, and so bring back the Rite by receiving the effect of Baptism; that is, when-ever the filth of our flesh is washt away, and that we have the answer of a pure con∣science towards God, which S. Peter affirms to be the true Baptism, and which by the purpose and design of God it is expected we should not defer longer than a great reason or a great necessity enforces; when our sins are first explated, and the sacrifice and death of Christ is made ours, and we made God's by a more immediate title, (which at some time or other happens to all Christians, that pretend to any hopes of Heaven:) then let us look to our standing, and take heed lest we fall. When we once have tasted of the heavenly gift, and are made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, that is, when we are redeemed by an actual mercy and presential application, which every Christian that belongs to God is at some time or other of his life; then a fall into a deadly crime is highly dangerous, but a re∣lapse into a contrary estate is next to desperate.

21. I represent this sad, but most true, Doctrine in the words of S. Peter: If, after* 1.207 they have escaped the pollutions of the world through the knowledge of the Lord and Saviour* 1.208 Jesus Christ, they are again entangled therein, and overcome; the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than after they have known it to turn from the holy Commandment delivered unto them. So that a relapse after a state of Grace into a state of sin, into confirmed ha∣bits, is to us a great sign, and possibly in it self it is more than a sign, even a state, of reprobation and final abscission.

22. The summ of all is this. There are two states of like opposite terms. First, Christ redeems us from our vain conversation, and reconciles us to God, putting us into an intire condition of Pardon, Favour, Innocence and Acceptance, and becomes our Lord and King, his Spirit dwelling and reigning in us. The opposite state to this is that which in Scripture is called a crucifying the Lord of Life, a doing despite to the Spirit of grace, a being entangled in the pollutions of the world, the Apostasie or falling away, an impotency or disability to do good, viz. of such who cannot cease from sin, who are* 1.209 slaves of sin, and in whom sin reigns in their bodies. This condition is a full and integral deletery of the first; it is such a condition, which as it hath no Holiness or remanent affections to Vertue, so it hath no hope or revelation of a mercy, because all that benefit is lost which they received by the death of Christ; and the first being lost, there re∣mains no more sacrifice for sins, but a certain fearful expectation of Judgment. But between these two states stand all those imperfections and single delinquencies, those slips and falls, those parts of recession and apostasie, those grievings of the Spirit: and so long as any thing of the first state is left, so long we are within the Covenant of grace, so long we are within the ordinary limits of mercy and the Divine compassion, we are in pos∣sibilities of recovery, and the same sacrifice of Christ hath its power over us; Christ is in his possession, though he be disturbed: but then our restitution consists upon the only condition of a renovation of our integrity; as are the degrees of our Innocence, so are our degrees of Confidence.

23. Now because the intermedial state is divisible, various, successive, and alte∣rable; so also is our condition of Pardon. Our flesh shall no more return as that of a little child, our wounds shall never be perfectly cured; but a scar, and pain, and dan∣ger of a relapse shall for ever afflict us; our sins shall be pardoned by parts and degrees, to uncertain purposes, but with certain danger of being recalled again; and the Par∣don shall never be 〈◊〉〈◊〉 till that day in which all things have their consumma∣tion.

24. And this is evident to have been God's usual dealing with all those upon whom his Name is called. God pardoned David's sins of Adultery and Murther: but the Par∣don was but to a certain degree, and in a limited expression; God hath taken away thy sin, thou shalt not die: but this Pardon was as imperfect as his condition was, Never∣theless the child that is born unto thee, that shall die. Thus God pardoned the Israelites* 1.210 at the importunity of Moses, and yet threatned to visit that sin upon them in the day of Visitation. And so it is in Christianity: when once we have broke and discomposed the golden chain of Vocation, Election and Justification, which are intire links and methodical periods of our happiness when we first give up our names to Christ, for ever after our condition is imperfect; we have broken our Covenant, and we must be sa∣ved by the excrescencies and overflowings of mercy. Our whole endeavour must be to be reduced to the state of our Baptismal innocence and integrity, because in that the Covenant was established. And since our life is full of defailances, and all our endea∣vours can never make us such as Christ made us, and yet upon that condition our hopes of happiness were established, I mean, of remaining such as he had made us; as are the degrees of our Restitution and access to the first federal condition, so also are the de∣grees of our Pardon: but as it is always in imperfection during this life, and subject to* 1.211 change and defailance; so also are the hopes of our felicity, never certain till we are ta∣ken from all danger, never perfect till all that is imperfect in us is done away.

25. And therefore in the present condition of things our pardon was properly ex∣pressed* 1.212 by David, and S. Paul, by a covering, and a not imputing. For because the bo∣dy* 1.213 of sin dies visibly, and fights perpetually, and disputes with hopes of victory, and may also prevail, all this life is a condition of suspense; our sin is rather covered, than properly pardoned; God's wrath is suspended, not satisfied; the sin is not to all pur∣poses of anger imputed, but yet is in some sence remanent, or at least lies ready at the door. Our condition is a state of Imperfection; and every degree of imperfection brings a degree of Recession from the state Christ put us in; and every recession from our Innocence is also an abatement of our Confidence; the anger of God hovers over our head, and breaks out into temporal Judgments; and he retracts them again; and threa∣tens worse, according as we approach to or retire from that first Innocence, which was the first entertainment of a Christian, and the Crown of the Evangelical Covenant. Upon that we entertained the mercies of Redemption; and God established it upon such an Obedience which is a constant, perpetual and universal sincerity and endeavour: and as we perform our part, so God verifies his, and not only gives a great assistance by the perpetual influences of his Holy Spirit, by which we are consigned to the day of Re∣demption, but also takes an account of Obedience, not according to the standard of the Law and an exact scrutiny, but by an Evangelical proportion; in which we are on one side looked upon as persons already redeemed and assisted, and therefore highly enga∣ged; and on the other side as compassed about with infirmities and enemies, and there∣fore much pitied. So that as at first our Calling and Election is presently good, and shall remain so, if we make it sure; so if we once prevaricate it, we are rendred then full of hazard, difficulty and uncertainty, and we must with pains and sedulity work out our Salvation with fear and trembling; first by preventing a fall, or afterwards by returning to that excellent condition from whence we have departed.

26. But although the pardon of sins after Baptism be, during this life, difficult, imper∣fect, and revocable; yet because it is to great effects for the present, and in order to a complete Pardon in the day of Judgment, we are next to enquire, what are the parts of duty to which we are obliged after such prevarications which usually interrupt the state of Baptismal innocence, and the life of the Spirit. S. John gives this account: If we say we have fellowship with God, and walk in darkness, we lie, and do not the truth.* 1.214 But if we walk in the light, as he is in the light, we have communion one with another, and the bloud of Jesus cleanseth us from all sin. This state of duty S. Paul calls a casting off the* 1.215 works of darkness, a putting on the armour of light, a walking honestly, a putting on the Lord Jesus Christ. And to it he confronts, making provision for the flesh, to fulfill the lusts thereof. S. Peter, describing the duty of a Christian, relates the proportion

of it as high as the first precedent, even God himself. As he which hath called you is holy,* 1.216 so be ye holy in all manner of conversation: Not fashioning your selves according to the former lusts. And again, Seeing then that all these things shall be dissolved, what manner of per∣sons* 1.217 ought we to be in all holy conversation and godliness? And S. John, with the same se∣verity and perfection, Every one that hath this hope (that is, every one who either does* 1.218 not, or hath no reason to despair) purifieth himself, even as God is pure; meaning, that he is pure by a Divine purity, which God hath prescribed as an imitation of his Holi∣ness, according to our capacities and possibilities. That Purity must needs be a laying* 1.219 aside all malice, and guile, and hypocrisies, and envies, and evil speakings; so S. Peter expresses it: a laying aside every weight, and the sin that does so easily beset us; so S. Paul.* 1.220 This is to walk in the light, as he is in the light; for in him is no darkness at all; which we* 1.221 have then imitated, when we have escaped the corruption that is in the world through* 1.222 lusts, that is, so as we are not held by them, that we take them for our enemies, for the object and party of our contestation and spiritual fight, when we contend earnestly against them, and resist them unto bloud, if need be; that's being pure as he is pure. But be∣sides this positive rejection of all evil, and perpetually contesting against sin, we must pursue the interests of Vertue and an active Religion.

27. And besides this, saith S. Peter, giving all diligence, add to your Faith Vertue, to* 1.223 your Vertue Knowlege, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness, and to Godliness Brotherly kindness, and to Brotherly kindness Charity. All this is an evident prosecution of the first design, the holiness and righteousness of a whole life, the being clear from all spots and blemishes, a being pure, and so presented unto Christ: for upon this the Covenant being founded, to this all industries must en∣deavour, and arrive in their proportions.* 1.224 For if these things be in you and abound, they shall make that you be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and hath forgotten he was purged from his old sins; that is, he hath lost his Baptismal grace, and is put from the first state of his Redemption towards that state which is contradictory and destructive of it.

28. Now because all these things are in latitude, distance and divisibility, and only injoyn a sedulity and great endeavour, all that we can dwell upon is this, That he who endeavours most is most secure, and every degree of negligence is a degree of danger; and although in the intermedial condition between the two states of Christianity and a full impiety there is a state of recovery and possibility, yet there is danger in every part of it, and it increases according as the deflection and irregularity comes to its height, position, state and finality. So that we must give all diligence to work out our Salvation, and it would ever be with fear and trembling: with fear, that we do not lose our inno∣cence; and with trembling, if we have lost it, for fear we never recover, or never be accepted. But Holiness of life and uninterrupted Sanctity being the condition of our Salvation, the ingredient of the Covenant, we must proportion our degrees of hope and confidence of Heaven according as we have obtained degrees of Innocence, or Per∣severance, or Restitution. Only this: As it is certain he is in a state of reprobation who lives unto sin, that is, whose actions are habitually criminal, who gives more of his consent to wickedness than to Vertue: so it is also certain he is not in the state of God's favour and Sanctification, unless he lives unto righteousness, that is, whose de∣sires, and purposes, and endeavours, and actions, and customs are spiritual, holy, sanctified, and obedient. When sin is dead, and the spirit is life; when the Lusts of the flesh are mortified, and the heart is purged from an evil conscience, and we abound in a whole Systeme of Christian Vertues; when our hearts are right to God, and with our affections and our wills we love God and keep his Commandments; when we do not only cry, Lord, Lord, but also do his will; then Christ dwells in us, and we in Christ. Now let all this be taken in the lowest sence that can be imagined, all I say which out of Scripture I have transcribed; [casting away every weight; laying aside all malice, mortifying the deeds of the flesh, crucifying the old man with all his affections and lusts, and then having escaped the corruption that is in the world through lust, besides this, adding vertue to vertue till all righteousness be fulfilled in us, walking in the light, putting on the Lord Jesus, purifying our selves as God is pure, following peace with all men and ho∣liness, resisting unto bloud, living in the Spirit, being holy in all manner of conversation as he is holy, being careful and excellent in all conversation and godliness,] all this, being a pursuit of the first design of Christ's death and our reconcilement, can mean no less but that, 1. We should have in us no affection to a sin; of which we can best judge, when we never chuse it, and never fall under it but by surprise, and never lie under it at all, but instantly recover, judging our selves severely: and 2. That we should chuse Vertue

with great freedom of spirit and alacrity, and pursue it earnestly,* 1.225 integrally, and make it the business of our‖ 1.226 lives: and that, 3. The effect of this be, that sin be cru∣cified in us, and the desires to it dead, flat and useless; and that our desires of serving Christ be quick-spirited, active, and effective, inquisitive for opportunities, appre∣hensive of the offer, chearful in the action, and persevering in the employment.

29. Now let a prudent person imagine what infirmities and over-sights can consist with a state thus described, and all that does no violence to the Covenant; God pities us, and calls us not to an account for what* 1.227 morally cannot, or certainly will not with great industry be prevented. But whatsoever is inconsistent with this condition is an abate∣ment from our hopes, as it is a retiring from our duty, and is with greater or less difficulty cured, as are the degrees of its distance from that condition which Christ stipulated with us when we became his Disciples. For we are just so restored to our state of grace and favour as we are restored to our state of purity and holiness. Now this redintegration or renewing of us into the first condition is also called Repentance, and is permitted to all persons who still remain within the powers and possibilities of the Covenant, that is, who are not in a state contradictory to the state and portion of Grace; but with a difficulty increased by all circumstances, and incidences of the crime and person. And this I shall best represent in repeating these considerations. 1. Some sins are past hopes of Pardon in this life. 2. All that are pardoned are pardoned by parts, revocably and imperfectly during this life, not quickly, nor yet manifestly. 3. Repentance contains in it many operations, parts and imploy∣ments, its terms and purpose being to redintegrate our lost condition, that is, in a second and less perfect sence, but, as much as in such circumstances we can, to verifie our first obligations of innocence and holiness in all manner of conversation and godliness.

30. Concerning the first, it is too sad a consideration to be too dogmatical and con∣clusive in it; and therefore I shall only recall those expresses of Scripture which may without envy decree the article: such as are those of S. Paul, that there is a certain sort of men, whom he twice describes, whom it is impossible to renew again unto Repen∣tance; or those of S. Peter, such whose latter end is worse than the beginning, because af∣ter they once had escaped the pollutions of the world, they are intangled therein; such who, as our Blessed Saviour threatens, shall never be forgiven in this world, nor in the world to come. For there is an unpardonable estate, by reason of its malice and opposition to the Covenant of Grace; and there is a state unpardonable, because the time of Repentance is past. There are days and periods of Grace: If thou hadst known, at least in this thy day, said the weeping Saviour of the world to foreknown and determined Jerusalem. When God's decrees are gone out, they are not always revocable: and therefore it was a great caution of the Apostle, that we should follow peace and holiness, and look diligent∣ly* 1.228 that we fall not from the grace of God, lest any of us become like 〈◊〉〈◊〉, to whose Repen∣tance there was no place left, though he sought it carefully with tears: meaning, that we also may put our selves into a condition, when it shall be impossible we should be re∣newed unto Repentance: and those are they who sin a sin unto death, for whom we have* 1.229 from the Apostle no encouragement to pray. And these are in so general and conclu∣sive terms described in Scripture, that every persevering sinner hath great reason to sus∣pect himself to be in the number: If he endeavours, as soon as he thinks of it, to reco∣ver, it is the best sign he was not arrived so far; but he that liveth long in a violent and habitual course of sin is at the margin and brim of that state of final reprobation, and some men are in it before they be aware, and to some God reckons their days swifter and their periods shorter. The use I make of this consideration is, that if any man hath reason to suspect, or to be certain that his time of Repentance is past, it is most likely to be a death-bed Penitent after a vicious life, a life contrary to the mercies and grace of the Evangelical Covenant; for he hath provoked God as long as he could, and rejected the offers of Grace as long as he lived, and refused Vertue till he could not en∣tertain her, and hath done all those things which a person rejected from hopes of Repen∣tance can easily be imagined to have done. And if there be any time of rejection, al∣though it may be earlier, yet it is also certainly the last.

31. Concerning the second I shall add this to the former discourse of it, that perfect Pardon of sins is not in this world at all after the first emission and great efflux of it in our first Regeneration. During this life we are in imperfection, minority, and under conditions, which we have prevaricated, and our recovery is in perpetual flux, in

heightnings and declensions, and we are highly uncertain of our acceptation, because we are not certain of our restitution and innocence; we know not whether we have done all that is sufficient to repair the breach made in the first state of favour and Bap∣tismal grace. But he that is dead, saith S. Paul, is justified from sin; not till then. And* 1.230 therefore in the doctrine of the most learned Jews it is affirmed;

He that is guilty of the profanation of the Name of God, he shall not interrupt the apparent malignity of it by his present Repentance, nor make attonement in the day of Expiation, nor wath the stains away by chastising of himself, but during his life it remains wholly in suspence, and before death is not extinguished; according to the saying of the Prophet Esay, This iniquity shall not be blotted out till ye die, saith the LORD of Hosts.

* 1.231 And some wise persons have affirmed, that Jacob related to this in his expression and appellatives of God, whom he called the God of Abraham, and the fear of his father Isaac,* 1.232 because (as the Doctors of the Jews tell us) Abraham being dead was ascribed into the final condition of God's family; but Isaac, being living, had apprehensions of God not only of a pious, but also of a tremulous fear: he was not sure of his own condition, much less of the degrees of his reconciliation, how far God had forgiven his sins, and how far he had retained them. And it is certain, that if every degree of the Divine fa∣vour be not assured by a holy life, those sins of whose pardon we were most hopeful re∣turn in as full vigour and clamorous importunity as ever, and are made more vocal by the appendent ingratitude, and other accidental degrees. And this Christ taught us by a Parable: For as the lord made his uncharitable servant pay all that debt which he had formerly forgiven him; even so will God do to us, if we from our hearts forgive not one* 1.233 another their trespasses. Behold the goodness and severity of God, saith S. Paul: on them which* 1.234 fell severity; but on thee goodness, if thou continue in that goodness; otherwise thou shalt be cut off. For this is my Covenant which I shall make with them, when I shall take away their* 1.235 sins. And if this be true in those sins which God certainly hath forgotten, such as were all those which were committed before our illumination; much rather is it true in those which we committed after, concerning whose actual and full pardon we cannot be certain without a revelation. So that our pardon of sins, when it is granted after the breach of our Covenant, is just so secure as our perseverance is: concerning which because we must ascertain it as well as we can, but ever with fear and trembling so also is the estate of our Pardon, hazardous, conditional, revocable and uncertain; and therefore the best of men do all their lives ask pardon even of those sins for which they have wept bitterly and done the sharpest and severest penance. And if it be necessary we pray that we may not enter into temptation, because temptation is full of danger, and the danger may bring a sin, and the sin may ruine us: it is also necessary that we understand the condition of our pardon to be, as is the condition of our person, variable as will, sudden as affections, alterable as our purposes, revocable as our own good intentions, and then made as ineffective as our inclinations to good actions. And there is no way to secure our confidence and our hope but by being perfect, and holy, and pure, as our heavenly Father is; that is, in the sence of humane capacity, free from the habits of all sin, and active and industrious and continuing in the ways of godliness. For upon this only the Promise is built, and by our proportion to this state we must proportion our confidence, we have no other revelation. Christ reconciled us to his Father upon no other conditions, and made the Covenant upon no other articles, but of a holy life, in obedience universal and perpetual: and the abatements of the ri∣gorous sence of the words, as they are such as may infinitely testifie and prove his mer∣cy, so they are such as must secure our duty and habitual graces; an industry manly, constant and Christian: and because these have so great latitude, (and to what de∣grees God will accept our returns he hath no-where punctually described) he that is most severe in his determination does best secure himself, and by exacting the strictest account of himself, shall obtain the easier scrutiny at the hands of God. The use I make of this consideration is to the same purpose with the former: For if every day of sin and every criminal act is a degree of recess from the possibilities of Heaven, it would be considered at how great distance a death-bed Penitent after a vicious life may appre∣hend himself to stand for mercy and pardon: and since the terms of restitution must in labour, and in extension of time, or intension of degrees, be of value great enough to restore him to some proportion or equivalence with that state of Grace from whence he is fallen, and upon which the Covenant was made with him; how impossible, or how near to impossible, it will appear to him to go so far, and do so much in that state, and in those circumstances of disability.

32. Concerning the third particular, I consider that Repentance, as it is described in Scripture, is a system of holy Duties, not of one kind, not properly consisting of parts as if it were a single Grace; but it is the reparation of that estate into which Christ first put us, a renewing us in the spirit of our mind, so the Apostle calls it; and the Holy Ghost hath taught this truth to us by the implication of many appellatives, and also by express discourses. For there is in Scripture(a) 1.236 a Repentance to be repented of, and(b) 1.237 a Repentance never to be repented of. The first is mere Sorrow for what is past, an ineffective trouble producing nothing good; such as was the Repentance of Judas, he repented, and hanged himself; and such was that of Esau, when it was too late; and so was the Repentance of the five foolish Virgins: which examples tell us also when ours is an impertinent and ineffectual Repentance. To this Repentance Pardon is no∣where promised in Scripture. But there is a Repentance which is called Conversion or* 1.238 Amendment of life, a Repentance productive of holy fruits, such as the Baptist and our Blessed Saviour preached, such as himself also propounded in the example of the(c) 1.239 Ninivites; they repented at the preaching of Jonah, that is,(d) 1.240 they fasted, they co∣vered them in sackcloth, they cried mightily unto God, yea, they turned every one from his evil way, and from the violence that was in their hands. And this was it that appeased God in that instance. God saw their works, that they turned from their evil way; and God repented of the evil, and did it not.

33. The same Character of Repentance we find in the Prophet Ezekiel: When the* 1.241 wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful and right; If the wicked restore the pledge, give again that he had robbed, walk in* 1.242 the statutes of life without committing iniquity, he hath done that which is lawful and right, he shall surely live, he shall not die. And in the Gospel Repentance is described with as full and intire comprehensions as in the old Prophets. For Faith and Repentance are the whole duty of the Gospel.* 1.243 Faith when it is in conjunction with a practical grace signifies an intellectual. Faith signifies the submission of the under∣standing to the Institution; and Repentance includes all that whole practice which is the intire duty of a Christian after he hath been overtaken in a fault. And therefore Repentance first includes a renunciati∣on and abolition of all evil, and then also enjoyns a pursuit of every vertue, and that till they arrive at an habitual confirmation.

34. Of the first sence are all those expressions of Scripture which imply Repentance to be the deletery of sins. Repentance from dead works S. Paul affirms to be the prime* 1.244 Fundamental of the Religion, that is, conversion or returning from dead works: for unless Repentance be so construed, it is not good sence. And this is therefore highly* 1.245 verified, because Repentance is intended to set us into the condition of our first under∣taking, and articles covenanted with God. And therefore it is a redemption of the time, that is, a recovering what we lost, and making it up by our doubled industry. Re∣member whence thou art fallen, repent, that is, return, and do thy first works, said the* 1.246 Spirit to the Angel of the Church of Ephesus; or else I will remove the Candlestick, except* 1.247 thou repent. It is a restitution; If a man be overtaken in a fault, restore such a one, that is, put him where he was. And then, that Repentance also implies a doing all good, is certain by the Sermon of the Baptist, Bring forth fruits meet for Repentance: Do thy* 1.248 first works, was the Sermon of the Spirit; Laying aside every weight, and the sin that ea∣sily encircles us, let us run with patience the race that is set before us, So S. Paul taught. And S. Peter gives charge, that when we have escaped the corruptions of the world and* 1.249 of lusts, besides this, we give all diligence to acquire the rosary and conjugation of Chri∣stian vertues. And they are proper effects, or rather constituent parts, of a holy Re∣pentance. For godly sorrow worketh Repentance (saith S. Paul) not to be repented of:* 1.250 and that ye may know what is signified by Repentance, behold the product was care∣fulness, clearing of themselves, indignation, fear, vehement desires, zeal and revenge; to which if we add the Epithet of holy, (for these were the results of a godly sorrow, and the members of a Repentance not to be repented of) we are taught that Re∣pentance, besides the purging out the malice of iniquity, is also a sanctification of the whole man, a turning Nature into Grace, Passions into Reason, and the flesh into spirit.

35. To this purpose I reckon those Phrases of Scripture calling it a (a) 1.251 renewing of our minds; a * 1.252 renewing of the Holy Ghost; a (b) 1.253 cleansing of our hands and purifying our hearts, that is, a becoming holy in our affections and righteous in our actions; a (a) transformation or utter change; a (c) 1.254 crucifying the flesh with the affections and lusts;

a * 1.255 mortified state; a ‖ 1.256 purging out the old leven, and becoming a new conspersion; a (a) 1.257 waking out of sleep, and (b) 1.258 walking honestly as in the day; a (c) 1.259 being born again, and being born from above; a new life. And I consider that these* 1.260 preparative actions of Repentance, such as are Sorrow, and* 1.261 Confession of sins, and Fasting, and exteriour Mortifications and severities, are but fore-runners of Repentance, some of the retinue, and they are of the family, but they no more complete the duty of Repentance than the harbingers are the whole Court, or than the Fingers are all the body. There is more joy in Heaven, said our Blessed Saviour, over one sinner that repenteth, than over ninety nine just persons who need no repentance. There is no man but needs a tear and a sorrow even for his daily weaknesses, and possibly they are the instrumental expiations of our sudden and fre∣quent and lesser surprises of imperfection; but the just persons need no repentance, that is, need no inversion of state, no transformation from condition to condition, but from the less to the more perfect the best man hath. And therefore those are vain per∣sons who when they owe God a hundred will write fourscore, or a thousand will write fifty. It was the saying of an excellent person, that

Repentance is the beginning of Philosophy, a flight and renunciation of* 1.262 evil works and words, and the first preparation and en∣trance into a life which is never to be repented of: And therefore a penitent is not taken with umbrages and appea∣rances, nor quits a real good for an imaginary, or chuses evil for fear of enemies and adverse accidents; but perem∣ptorily conforms his sentence to the Divine Laws, and sub∣mits his whole life in a conformity with them.

He that said those excellent words had not been taught the Christian Institution, but it was admirable reason and deep Philosophy, and most consonant to the reasonableness of Vertue, and the proportions and designs of Repentance, and no other than the doctrine of Christian Philosophy.

36. And it is considerable, since in Scripture there is a Repentance mentioned which is impertinent and ineffectual as to the obtaining Pardon, a Repentance implied which is to be repented of, and another expressed which is never to be repented of, and this is described to be a new state of life, a whole conversion and transformation of the man; it follows, that whatsoever in any sence can be called Repentance, and yet is less than this new life, must be that ineffective Repentance. A Sorrow is a Repentance, and all the acts of dolorous expression are but the same sorrow in other characters, and they are good when they are parts or instruments of the true Repentance: but when they are the whole Repentance, that Repentance is no better than that of Judas, nor more prosperous than that of Esau. Every sorrow is not a godly sorrow, and that which is, is but instrumental and in order to Repentance. Godly sorrow worketh repentance, saith S. Paul; that is, it does its share towards it, as every Grace does toward the Pardon, as every degree of Pardon does toward Heaven. By godly sorrow it is probable S. Paul means the same thing which the School hath since called Contrition; a grief proceed∣ing from a holy principle, from our love of God, and anger that we have offended him: and yet this is a great way off from that Repentance without the performance of which we shall certainly perish: But no Contrition alone is remissive of sins, but as it* 1.263 cooperates towards the integrity of our duty. 〈◊〉〈◊〉 conversus ingemuerit, is the Pro∣phet's expression; When a man mourns and turns from all his evil way, that's a godly sor∣row, and that's Repentance too: but the tears of a dolorous person, though running over with great effusions, and shed in great bitterness, and expressed in actions of puni∣tive justice, all being but the same sence in louder language, being nothing but the ex∣pressions of sorrow, are good only as they tend farther; and if they do, they may by degrees bring us to Repentance, and that Repentance will bring us to Heaven; but of* 1.264 themselves they may as well make the Sea swell beyond its margin, or water and re∣fresh the Sun-burnt earth, as move God to merey and pierce the heavens. But then to the consideration we may add, that a sorrow upon a death-bed after a vicious life is such as cannot easily be understood to be ordinarily so much as the beginning of Vertue, or the first instance towards a holy life. For he that till then retained his sins, and now when he is certain and believes he shall die, or is fearful lest he should, is sorrowful that he hath sinned, is only sorrowful because he is like to perish: and such a sorrow may perfectly consist with as great an affection to sin as ever the man had in the highest ca∣resses and invitation of his Lust. For even then in certain circumstances he would have refused to have acted his greatest temptation. The boldest and most pungent

Lust would refuse to be satisfied in the Market-place, or with a dagger at his heart; and the greatest intemperance would refuse a pleasant meal, if he believed the meat to be mixt with poison: and yet this restraint of appetite is no abatement of the affection, any more than the violent fears which by being incumbent upon the death-bed Peni∣tent make him grieve for the evil consequents more than to hate the malice and irregu∣larity. He that does not grieve till his greatest fear presses him hard, and damnation treads upon his heels, feels indeed the effects of fear, but can have no present benefit of his sorrow, because it had no natural principle, but a violent, unnatural and into∣lerable cause, inconsistent with a free, placid and moral election. But this I speak only by way of caution: for God's merey is infinite, and can, if he please, make it otherwise. But it is not good to venture, unless you have a promise.

37. The same also I consider concerning the Purpose of a new life, which that any man should judge to be Repentance, that Duty which restores us, is more unreasonable than to think sorrow will do it. For as a man may sorrow, and yet never be restored, (and he may sorrow so much the more, because he shall never be restored, as Esan did, as the five 〈◊〉〈◊〉 Virgins did, and as many more do:) so he that purposes to lead a* 1.265 new life hath convinced himself that the Duty is undone, and therefore his pardon not granted, nor his condition restored. As a letter is not a word, nor a word an action; as an Embryo is not a man, nor the seed the fruit: so is a purpose of Obedience but the element of Repentance, the first imaginations of it, differing from the Grace it self as a disposition from a habit, or (because it self will best express it self) as the purpose does from the act. For either a holy life is necessary, or it is not necessary. If it be not, why does any man hope to escape the wrath to come by resolving to do an unnecessary thing? or if he does not purpose it, when he pretends he does, that is a mocking of God, and that is a great way from being an instrument of his restitution. But if a holy life be necessary, as it is certain by infinite testimonies of Scriptures, it is the unum ne∣cessarium, the one great necessary; it cannot reasonably be thought that any thing less than doing it shall serve our turns. That which is only in purpose is not yet done, and yet it is necessary it should be done, because it is necessary we should purpose it. And in this we are sufficiently concluded by that ingeminate expression used by S. Paul: * 1.266 In Jesus Christ nothing can avail but a new Creature; nothing but Faith working by Charity,* 1.267 nothing but a keeping the Commandments of God. ‖ 1.268 And as many as walk according to this rule, peace be on them, and mercy, they are the Israel of God.

38. This consideration I intended to oppose against the carnal security of Death-bed penitents, who have (it is to be feared) spent a vicious life, who have therefore mocked themselves, because they meant to mock God, they would reap what they* 1.269 sowed not. But be not deceived, saith the Apostle, he that soweth to the flesh, shall of the flesh reap corruption; but he 〈◊〉〈◊〉 soweth to the Spirit, shall of the Spirit reap life everlast∣ing. Only this, let us not be weary of well-doing, for in due season we shall reap, if we* 1.270 faint not: meaning, that by a persevering industry, and a long work, and a successi∣on of religious times, we must sow to the Spirit; a work of such length, that the greatest danger is of fainting and intercision: but he that sows to the Spirit, not being weary of well-doing, not fainting in the long process, he, and he only, shall reap life everlasting. But a purpose is none* 1.271 of all this. If it comes to act, and be productive of a holy life, then it is useful, and it was like the Eve of a Holiday, festival in the midst of its abstinence and vigils, it was the beginnings of a Repentance. But if it never come to act, it was to no purpose, a mocking of God, an act of direct hypocrisie, a provocation of God, and a deceiving our own selves; you are unhappy you began not early, or that your earlier days return not together with your good purposes.

39. And neither can this have any other sentence, though the purpose be made upon our death-bed. For God hath made no Covenant with us on our death-bed distinct from that he made with us in our life and health. And since in our life and present abi∣lities good purposes and resolutions and vows (for they are but the same thing in diffe∣ring degrees) did signifie nothing till they came to act, and no man was reconciled to God by good intentions, but by doing the will of God; can we imagine that such pur∣poses can more prevail at the end of a wicked life than at the beginning? that less pie∣ty will serve our turns after 50 or 60 years impiety, than after but 5 or 10? that a wicked and sinful life should by less pains be expiated than an unhappy year? For it is not in the state of Grace as in other exteriour actions of Religion or Charity, where God will accept the will for the deed, when the external act is inculpably out of our pow∣ers,

and may also be supplied by the internal: as bendings of the body, by the prostra∣tion of the Soul; Alms, by Charity; Preaching, by praying for conversion. These things are necessary, because they are precepts, and obliga∣tory* 1.272 only in certain circumstances, which may fail, and we be innocent and disobliged. But it is otherwise in the essen∣tial parts of our duty, which God hath made the immediate and next condition of our Salvation, such which are never out of our power but by our own fault. Such are Charity, For∣giveness, Repentance, and Faith; such to which we are as∣sisted by God, such which are always put by God's grace into our power, therefore because God indispensably demands them. In these cases, as there is no revelation God will ac∣cept the will for the deed, the purpose for the act, so it is unreasonable to expect it; because God did once put it into our powers, and, if we put it out, we must not com∣plain of want of fire which our selves have quench'd, nor complain we cannot see, when we have put our own lights out; and hope God will accept the will for the deed, since we had no will to it when God put it into our powers. These are but fig leaves to cover our nakedness, which our sin hath introduced.

40. For either the reducing such vows and purposes to act is the duty, without which the purpose is ineffectual; or else that practice is but the sign and testimony of a sincere intention, and that very sincere intention was of it self accepted by God in the first spring. If it was nothing but a sign, then the Covenant which God made with Man in Jesus Christ was Faith and Good meaning, not Faith and Repentance, and a man is justified as soon as ever he purposes well, before any endeavours are commenced, or any act produced, or habit ratified; and the duties of a holy life are but shadows and significations of a Grace, no part of the Covenant, not so much as smoak is of fire, but a mere sign of a person justified as soon as he made his vow: but then also a man may be justified five hundred times in a year, as often as he makes a new vow and confident resolution, which is then done most heartily, when the Lust is newly satisfied, and the pleasure disappears for the instant, though the purpose disbands upon the next tem∣ptation. Yea but, unless it be a sincere purpose, it will do no good; and although we cannot discern it, nor the man himself, yet God knows the heart, and if he sees it would have been reduced to act, then he accepts it, and this is the hopes of a dying man. But faint they are and dying, as the man himself.

41. For it is impossible for us to know but that what a man intends (as himself thinks) heartily, is sincerely meant, and if that may be insincere, and is to be judged only by a never-following event, (in case the man dies) it cannot become to any man the ground of hope, nay, even to those persons who do mean sincerely it is still an in∣strument of distrust and fears infinite, since his own sincere meaning hath nothing in the nature of the thing, no distinct formality, no principle, no sign to distinguish it from the unsincere vows of sorrowful, but not truly penitent, persons. 2. A purpose acted and not acted differ not in the principle, but in the effect, which is extrinsecal and accidental to the purpose, and each might be without the other: a man might live holily, though he had not made that vow; and when he hath made the vow, he may fail of living holily. * 1.273 And as we should think it hard measure to have a damnation encrea∣sed upon us for those sins which we would have committed if we had lived; so it cannot be reasonable to build our hopes of Heaven upon an imaginary Piety, which we never did, and, if we had lived, God knows whether we would or not. 3. God takes away the godly, lest malice should corrupt their Understandings, and for the Elects sake those days are shortned, which if they should conti∣nue, no flesh should escape: but now shall all that be laid upon their score which, if God* 1.274 had not so prevented by their death, God knows they would have done? And God deals with the wicked in a proportionable manner, to the contrary purpose, he shor∣tens their days, and takes a way their possibilities and opportunities, when the time of Repentance is past, because he will not do violence to their Wills; and this * 1.275 lest they should return, and be converted, and I should heal them: so that it is evident, some per∣sons* 1.276 are by some acts of God, after a vicious life and the frequent rejection of the Di∣vine* 1.277 grace, at last prevented from mercy, who, without such courses and in contrary* 1.278* 1.279 circumstances, might possibly do acts of Repentance, and return, and then God would* 1.280 healthem. 4. Let their purposes and vows be never so sincere in the principle, yet

since a man who is in the state of Grace may again fail of it, and forget he was purged from his old sins, (and every dying sinner did so, if ever he was washed in the laver of Regeneration and sanctified in his spirit;) then much more may such a sincere purpose fail, and then it would be known to what distance of time or state from his purpose will God give his final sentence. Whether will he quit him, because in the first stage he will correspond with his intention, and act his purposes; or condemn him, because in his second stage he would prevaricate? And when a man does fail, it is not because his first principle was not good; for the Holy Spirit, which is certainly the best principle of spiritual actions, may be extinguished in a man, and a sincere or hearty purpose may be lost, or it may again be recovered, and be lost again: so that it is as unreasonable as it is unrevealed, that a sincere purpose on a death-bed shall obtain pardon or pass for a new state of life. Few men are at those instants and in such pressures hypocritical and vain; and yet to perform such purposes is a new work and a new labour; it comes in upon a new stock differing from that principle, and will meet with temptations, diffi∣culties and impediments; and an honest heart is not sure to remain so, but may split upon a rock of a violent invitation. A promise is made to be faithful or unfaithful ex post 〈◊〉〈◊〉 by the event, but it was sincere or insincere in the principle, only if the person promising did or did not respectively at that time mean what he said. A sincere pro∣mise many times is not truly performed.

42. Concerning all the other acts which it is to be supposed a dying person can do, I have only this consideration: If they can make up a new Creature, become a new state, be in any sence a holy life, a keeping the Commandments of God, a following of peace and holiness, a becoming holy in all conversation; if they can arrive to the lowest sence of that excellent condition Christ intended to all his Disciples, when he made keeping the Commandments to be the condition of entring into life, and not crying Lord, Lord, but doing the will of God; if he that hath served the Lusts of the flesh and taken pay under all God's enemies during a long and malicious life, can for any thing a dying person can do be said in any sence to have lived holily; then his hopes are fairly built: if not, they rely upon a sand, and the 〈◊〉〈◊〉 of Death and the Divine displeasure will beat 〈◊〉〈◊〉 violently upon them. There are no suppletories of the Evangelical Cove∣nant: If we walk according to the Rule, then shall peace and righteousness kiss each other; if we have sinned and prevaricated the Rule, Repentance must bring us into the ways of Righteousness, and then we must go on upon the old stock; but the deeds of the 〈◊〉〈◊〉 must be mortified, and Christ must dwell in us, and the Spirit must reign in us, and Ver∣tue must be habitual, and the habits must be confirmed: and this as we do by the Spi∣rit of Christ, so it is hallowed and accepted by the grace of God, and we put into a condition of favour, and redeemed from sin, and reconciled to God. But this will not be put off with single acts, nor divided parts, nor newly-commenced purposes, nor* 1.281 fruitless sorrow; it is a great folly to venture Eternity upon dreams: so that now let me represent the condition of a dying person after a vicious life.

43. First, He that considers the srailty of humane bodies, their incidences and apt∣ness to sickness, casualties, death sudden or expected, the condition of several diseases, that some are of too quick a sense and are intolerable, some are dull, stupid and Lethar∣gical; then adds the prodigious Judgments which fall upon many sinners in the act of sin, and are marks of our dangers and God's essential justice and severity; and that se∣curity which possesses such persons whose lives are vicious, and that habitual careles∣ness, and groundless confidence, or an absolute inconsideration, which is generally the condition and constitution of such minds, every one whereof is likely enough to* 1.282 confound a persevering sinner in miseries eternal; will soon apprehend the danger of a delayed Repentance to be infinite and unmeasurable.

44. Secondly, But suppose such a person, having escaped the antecedent circum∣stances of the danger, is set fairly upon his Death-bed with the just apprehension of his sins about him and his addresses to Repentance; consider then the strength of his Lusts, that the sins he is to mortifie are inveterate, habitual and confirmed, having had the growth and stability of a whole life; that the liberty of his Will is impaired, (the* 1.283 Scripture saying of such persons, whose eyes are full of lust, and that cannot cease from sin; and that his servants they are whom they obey; that they are slaves to sin, and so not

sui juris, not at their own dispose) that his Understanding is blinded, his Appetite is mutinous and of a long time used to rebell and prevail; that all the inferiour Faculties are in disorder; that he wants the helps of Grace proportionable to his necessities, (for the longer he hath continued in sin the weaker the Grace of God is in him; so that, in effect, at that time the more need he hath the less he shall receive, it being God's rule to give to him that hath, and from him that hath not to take even what he hath:) then add the innumerable parts and great burthens of Repentance, that it is not a Sorrow, nor a Purpose, because both these suppose that to be undone which is the only necessary support of all our hopes in Christ when it is done; the innumerable difficult cases of Conscience that may then occur, particularly in the point of Restitution, (which, among many other necessary parts of Repentance, is indispensably required of all per∣sons that are able, and in every degree in which they are able;) the many Temptati∣ons of the Devil, the strength of Passions, the impotency of the Flesh, the illusions of the spirits of darkness, the trem∣blings* 1.284 of the heart, the incogitancy of the mind, the impli∣cation and intanglings of ten thousand thoughts, and the im∣pertinences of a disturbed fancy, and the great* 1.285 hindrances of a sick body and a sad and weary spirit: All these represent a Death-bed to be but an ill station for a Penitent. If the person be suddenly snatched away, he is not left so much as to dispute; if he be permit∣ted* 1.286 to languish in his sickness, he is either stupid, and apprehends nothing, or else mi∣serable, and hath reason to apprehend too much. However, all these difficulties are to be passed and overcome before the man be put into a saveable condition. From this consideration (though perhaps it may infer more, yet) we cannot but conclude this difficulty to be as great as the former danger, that is, vast, and ponderous, and insup∣portable.

45. Thirdly, Suppose the Clinick or death-bed Penitent to be as forward in these employments, and as successfull in the mastering many of the Objections, as reasona∣bly can be thought: yet it is considerable, that there is a Repentance which is to be repented of, and that is a Repentance which is not productive of fruits of amendment of life; that there is a period set down by God in his Judgment, and that many, who have been profane as Esau was, are reduced into the condition of Esau, and there is no place left for their Repentance, though they seek it carefully with tears; that they who have long refused to hear God calling them to Repentance, God will refuse to hear them calling for grace and mercy; that he will laugh at some men when their calamity comes; that the five foolish Virgins addressed themselves at the noise of the Bridegroom's coming, and begg'd oil, and* 1.287 went out to buy oil, and yet for want of some more time and an early diligence came too late, and were shut out for ever; that it is no-where revealed that such late endeavours and imperfect practices shall be accepted; that God hath made but one Covenant with us in Jesus Christ, which is Faith and Repentance consigned in 〈◊〉〈◊〉, and the signi∣fication* 1.288 of them and the purpose of Christ is, that we should henceforth no more serve sin, but mortifie and kill him perpe∣tually,* 1.289* 1.290 and destroy his kingdom, and extinguish as much as* 1.291 in us lies his very title; that we should live holily, justly, and soberly in this present world, in all holy conversation and godliness; and that either we must be continued or reduced to this state of holy living and ha∣bitual sanctity, or we have no title to the Promises; that every degree of recession from the state Christ first put us in is a recession from our hopes, and an insecuring our condition, and we add to our 〈◊〉〈◊〉 only as our Obedience is restored: All this is but a sad story to a dying person, who sold himself to work wickedness in an habitual ini∣quity and aversation from the conditions of the holy Covenant in which he was san∣ctified.

46. And certainly it is unreasonable to plant all our hopes of Heaven upon a Do∣ctrine that is destructive of all Piety, which supposes us in such a condition that God hath been offended at us all our life long, and yet that we can never return our duties to him unless he will unravel the purposes of his Predestination, or call back time again and begin a new computation of years for us; and if he did, it would be still as uncertain. For what hope is there to that man who hath fulfilled all iniquity, and hath not fulfilled righteousness? Can a man live to the Devil; and die to God? sow

to the flesh, and reap to the Spirit? hope God will in mercy reward him who hath ser∣ved his enemy? Sure it is, the Doctrine of the avail of a death-bed Repentance cannot easily be reconciled with God's purposes and intentions to have us live a good life, for it would reconcile us to the hopes of Heaven for a few thoughts or words or single acti∣ons when our life is done; it takes away the benefit of many Graces, and the use of more, and the necessity of all.

47. For let it be seriously weighed, To what purpose is the variety of God's Grace? what use is there of preventing, restraining, concomitant, subsequent, and perseve∣ring Grace, unless it be in order to a religious conversation? And by deferring Re∣pentance to the last we despoil our Souls, and rob the Holy Ghost of the glory of many rays and holy influences with which the Church is watered and refreshed, that it may grow from grace to grace, till it be consummate in glory. It takes away the very being of Chastity and Temperance; no such Vertues, according to this Doctrine, need to be named among Christians. For the dying person is not in capacity to exercise these; and then either they are troublesome, without which we may do well enough, or else the condition of the unchaste and intemperate Clinick is sad and deplorable. For how can he eject those Devils of Lust and Drunkenness and Gluttony, from whom the disease hath taken all powers of election and variety of choice, unless it be possible to root out long-contracted habits in a moment, or acquire the habits of Chastity, Sobriety and Temperance, those self-denying and laborious Graces, without doing a single act of the respe∣ctive vertues in order to obtaining of habits; unless it be so that God will infuse habits into us more immediately than he creates our reasonable Souls, in an instant, and without the cooperation of the suscipient, without the working out our Salvation with fear, and without giving all diligence, and running with patience, and resisting unto bloud, and striving to the last, and enduring unto the end in a long fight and a long race? If God infuses such habits, why have we laws given us, and are commanded to work, and to do our duty with such a succession and lasting diligence as if the habits were to be acquired, to which indeed God promises and ministers his aids, still leaving us the persons obliged to the law and the labour, as we are capable of the reward? I need not instance any more. But this doctrine of a death-bed Repentance is inconsistent with the duties of Mortification, with all the vindictive and punitive parts of Repentance in exteriour instances, with the precepts of waiting and watchfulness and preparation, and standing in a readiness against the coming of the Bridegroom,* 1.292 with the patience of well-doing, with exemplary living, with the imitation of the Life of Christ, and conformities to his Passion, with the kingdom and dominion and growth of* 1.293 Grace. And lastly, it goes about to defeat one of God's* 1.294 great purposes; for Cod therefore concealed the time of our* 1.295 death, that we might always stand upon our guard; the Holy Jesus told us so, Watch, for ye know not what hour the Lord will come: but this makes men seem more crafty in their late-begun Piety, than God was provident and mysterious in concealing the time of our dis∣solution,

48. And now if it be demanded, How long time must our Repentance and holy living take up? what is the last period of commencement of our Piety, after which it will be unaccepted or ineffectual? will a month, or a year, or three years, or seven suffice? For since every man fails of his first condition, and makes violent recessions from the state of his Redemption* 1.296 and his Baptismal grace, how long may he lie in that state of recession with hopes of Salvation? To this I answer, He cannot lie in sin a moment without hazarding his Eternity; every instant is a danger, and all the parts of its duration do increase it; and there is no answer to be given antecedently, and by way of rule, but all the hopes of our restitution depends upon the event. It is just as if we should ask, How long will it be before an Infant comes to the perfect use of Reason, or before a fool will become wise, or an ignorant person become excellently learned? The answer to such questions must be given according to the capacity of the man, to the industry of his person, to his opportunities or hinderances, to his life and health, and to God's blessing upon him. Only this; every day of deferring it lessens our hopes, and increases the difficulty; and when this increasing, divisible difficulty comes to the last period of impossibility, God only knows, because he measures the thoughts of man, and

comprehends his powers in a span, and himself only can tell how he will correspond in those assistences without which* 1.297 we can never be restored. Agree with thy adversary quickly, while thou art in the way: Quickly. And therefore the Scri∣pture* 1.298 sets down no other time than to day, while it is yet called to day. But because it will every day be called to day, we must remember that our duty is such as requires a time, a duration,* 1.299 it is a course, a race that is set before us, a duty requiring pati∣ence, and longanimity, and perseverance, and great care and diligence, that we faint not. And supposing we could gather probably by circumstances when the last period of our hopes begins; yet he that stands out as long as he can, gives proba∣tion* 1.300 that he came not in of good will or choice, that he loves not the present service, that his body is present, but his heart is estranged from the yoak of his present imployment; and* 1.301 then all that he can do is odious to God, being a sacrifice without a heart, an offertory of shells and husks, while the Devil and the Man's Lusts have devoured the Ker∣nels.

49. So that this question is not to be asked beforehand, but after a man hath done much of the work, and in some sence lived holily, then he may enquire into his condi∣tion, whether, if he persevere in that, he may hope for the mercies of Jesus. But he that enquires beforehand, as commonly he means ill, so he can be answered by none but God, because the satisfaction of such a vain question depends upon future contin∣gencies, and accidents depending upon God's secret pleasure and predestination. He that repents but to day, repents late enough, that he put it off from yesterday. It may be that some may begin to day, and find mercy, and to another person it may be too late; but no man is safe or wise that puts it off till to morrow. And that it may appear how ne∣cessary it is to begin early, and that the work is of difficulty and continuance, and that time still encreases the objections, it is certain that all the time that is lost must be re∣deemed by something in the sequel equivalent, or sit to make up the breach, and to cure the wounds long since made, and long festering; and this must be done by doing the first works, by something that God hath declared he will accept in stead of them: the intension of the following actions and the frequent repetition must make up the defect in the extension and coexistence with a longer time. It was an act of an heroical Repen∣tance and great detestation of the crime which Thomas Cantipratanus relates of a young Gentleman condemned to die for robberies who endeavouring to testifie his Repentance, and as far as was then permitted him to expiate the crime, begged of the Judge that tor∣mentors might be appointed him, that he might be long a dying, and be cut in small pieces, that the severity of the execution might be proportionable to the immensity of his sorrow and greatness of the iniquity. Such great acts do facilitate our Pardon, and hasten the Restitution, and in a few days comprise the elapsed duty of many moneth's: but to relie upon such acts is the last remedy, and like unlikely Physick to a despairing person: if it does well, it is well; if it happen otherwise, he must thank himself, it is but what in reason he could expect. The Romans sacrificed a Dog to Mana Geneta, and prayed Ne quis domi natorum bonus fiat, that none of their Domesticks might be good;* 1.302 that is, that they might not die, (saith Plutarch) because dead people are called good. But if they be so only when they die, they will hardly find the reward of goodness in the reckonings of Eternity, when to kill and to make good is all one, (as Aristole obser∣ved* 1.303 it to be in the Spartan Covenant with the Tegeatae, and as it is in the case of Peni∣tents never mending their lives till their lives be done;) that goodness is fatal, and the prologue of an eternal death.

50. I conclude this point with the words of S. Paul, God will render to every man ac∣cording* 1.304 to his deeds: To them 〈◊〉〈◊〉 by patient continuance in well-doing seek for glory and ho∣nour and immortality; [to them] 〈◊〉〈◊〉 life. But to them that are contentious, and do not obey the truth, but obey unrighteousness; [to them] indignation and wrath: Tribulation and anguish upon every soul of man that doth evil.

51. Having now discoursed of Repentance upon distinct principles, I shall not need to consider upon those particulars which are usually reckoned parts or instances of Re∣pentance; such as are Contrition, Confession, and Satisfaction. Repentance is the fulfil∣ling all righteousness, and includes in it whatsoever is matter of Christian duty and expresly commanded; such as is Contrition or godly Sorrow, and Confession to God,

both which are declared in Scripture to be in order to Pardon and purgation of our sins. A contrite and a broken heart, O God, thou wilt not despise; and, If we consess our sins, God is just and righteous to forgive us our sins, and to cleanse us from all iniquity. To which add concerning Satisfaction, that it is a judging and punishing of our selves; that it also is an instrument of Repentance, and a fruit of godly sorrow, and of good advantage for obtaining mercy of God. For indignation and revenge are reckoned by S. Paul effects of a godly sorrow, and the blessing which encourages its practice is instan∣ced* 1.305 by the same Saint; When we are judged, we are chastened of the Lord; but if we would judge our selves, we should not be judged: where he expounds judged by cha∣stened; if we were severer to our selves, God would be gentle and 〈◊〉〈◊〉. And there are only these two cautions to be annexed, and then the direction is sufficient. 1. That when promise of Pardon is annexed to any of these or another Grace, or any good acti∣on, it is not to be understood as if alone it were effectual either to the abolition or pardon of sins, but the promise is made to it as to a member of the whole body of Piety. In the coadunation and conjunction of parts the title is firm, but not at all in distinction and se∣paration. For it is certain, if we fail in one, we are guilty of all, and therefore cannot be repaired by any one Grace, or one action, or one habit. And therefore Charity hides a multitude of sins with men and God too; Alms deliver from death; 〈◊〉〈◊〉 pier∣ceth* 1.306 the clouds, and will not depart before its answer be gracious; and Hope purifieth,* 1.307 and makes not ashamed; and Patience, and Faith, and Piety to parents, and Prayer,* 1.308 * 1.309 and the eight Beatitudes, have promises of this life, and of that which is to come respective∣ly:* 1.310 and yet nothing will obtain these promises but the harmony and uniting of these Graces in a holy and habitual confederation. And when we consider the Promise as sin∣gularly relating to that one Grace, it is to be understood comparatively; that is, such persons are happy if compared with those who have contrary dispositions. For such a capacity does its portion of the work towards complete Felicity, from which the con∣trary quality does estrange and disintitle us. 2. The special and minute actions and in∣stances of these three preparatives of Repentance are not under any command in the particulars, but are to be disposed of by Christian prudence in order to those ends to which they are most aptly instrumental and designed: such as are Fasting, and corpo∣ral severities in Satisfaction, or the punitive parts of Repentance; they are either vin∣dictive of what is past and so are proper acts or effects of Contrition and godly sorrow; or else they relate to the present and future estate, and are intended for correction or e∣mendation, and so are of good use as they are medicinal, and in that proportion not to be omitted. And so is Confession to a Spiritual person an excellent instrument of Dis∣cipline, a bridle of intemperate Passions, an opportunity of Restitution; Ye which are spiritual 〈◊〉〈◊〉 such a person overtaken in a fault, (saith the Apostle;) it is the appli∣cation* 1.311 of a remedy, the consulting with a guide, and the best security to a weak or lap∣sed or an ignorant person, in all which cases he is 〈◊〉〈◊〉 to judge his own questions, and in these he is also committed to the care and conduct of another. But these special in∣stances of Repentance are capable of suppletories, and are like the corporal works of Mercy, necessary only in time and place, and in accidental obligations. He that relieves the poor, or visits the sick, chusing it for the instance of his Charity, though he do not redeem captives, is charitable, and hath done his Alms. And he that cures his sin by any instruments, by external, or interiour and spiritual remedies, is penitent, though his diet be not 〈◊〉〈◊〉 and afflictive, or his lodging hard, or his sorrow bursting out into tears, or his expressions passionate and dolorous. I only add this, that acts of publick* 1.312 Repentance must be by using the instruments of the Church, such as she hath appointed; of private, such as by experience, or by reason, or by the counsel we can get, we shall learn to be most effective of our penitential purposes. And yet it is a great argument that the exteriour expressions of corporal severities are of good benefit, because in all A∣ges wise men and severe Penitents have chosen them for their instruments.

The PRAYER.

O Eternal God, who wert pleased in mercy to look upon us when we were in our 〈◊〉〈◊〉, to reconcile us when we were enemies, to forgive us in the midst of our provoca∣tions of thy infinite and eternal Majesty, finding out a remedy for us which man-kind could never ask, even making an atonement for us by the death of thy Son, sanctifying us by the bloud of the everlasting Covenant and thy all-hallowing and Divinest Spirit; let thy 〈◊〉〈◊〉 so perpetually assist and encourage my endeavours, conduct my will, and fortifie my intentions, that 〈◊〉〈◊〉 may persevere in that holy condition which thou hast put me in by the grace of the Covenant, and the mercies of the Holy Jesus. O let me never fall into those sins, and retire to that vain conversation, from which the eternal and merciful Saviour of the World hath redeemed me; but let me grow in Grace, adding Vertue to vertue, reducing my purposes to act, and increasing my acts till they grow into habits, and my habits till they be confirmed, and still confirming them till they be con∣summate in a blessed and holy perseverance. Let thy Preventing grace dash all Tempta∣tions in their approach; let thy Concomitant grace enable me to resist them in the assault, and overcome them in the fight: that my hopes be never discomposed, nor my Faith weak∣ned, nor my confidence made remiss, or my title and portion in the Covenant be lessened. Or if thou permittest me at any time to 〈◊〉〈◊〉, (which, Holy Jesu, avert for thy mercy and compession sake) yet let me not sleep in sin, but recall me instantly by the clamours of a nice and tender Conscience, and the quickning Sermons of the Spirit, that I may never pass from sin to sin, from one degree to another; lest sin should get the dominion over me, lest thou be angry with me, and reject me from the Covenant, and I perish. Purifie me from all 〈◊〉〈◊〉, sanctifie my spirit, that I may be holy as thou art, and let me never provoke thy jealousie, nor presume upon thy goodness, nor distrust thy mer∣cies, nor 〈◊〉〈◊〉 my Repentance, nor rely upon vain confidences; but that I may by a constant, sedulous and timely endeavour make my calling and election sure, living to thee and dying to thee, that having sowed to the Spirit, I may from thy mercies reap in the Spirit bliss, and eternal sanctity, and everlasting life, through Jesus Christ our Savi∣our, our hope, and our mighty and ever-glorious Redeemer.

Amen.

Vpon Christ's Sermon on the Mount, and of the Eight Beatitudes.

[illustration]

Moses delivers the Law.

Joh. 1. 17. The Law was given by Moses but Grace and Truth came by Iesus Christ. These words the Lord spake unto all the Assembly in the mount out of the midst of the fire with a great voice, & he wrote them in two Tables of stone, delivered them unto me. Deut. 5. 22.

[illustration]

Christ preaches in the Mount.

He went up into a mountain, & opened his mouth & taught them saying Blessed are the poor in spirit, &c. Blessed are they that mourn, &c. Blessed are the meek, &c. Blessed are they which hunger and thirst, &c. Blessed are the merciful, &c. Math. 5. 1, 2, 3, 4, &

1. THe Holy Jesus, being entred upon his Prophetical Office, in the first solemn Sermon gave testimony that he was not only an Interpreter of Laws then in being, but also a Law-giver, and an Angel of the new and everlasting Covenant; which because God meant to establish with mankind by the mediation of his Son, by his Son also he now began to publish the conditions of it: and that the publication of the Chri∣stian Law might retain some proportion at least and analogy of circumstance with the promulgation of the Law of Moses, Christ went up into a Mountain, and from thence gave the Oracle. And here he taught all the Disciples; for what he was now to speak was to become a Law, a part of the condition on which he established the Cove∣nant, and founded our hopes of Heaven. Our excellent and gracious Law-giver, know∣ing that the great argument in all practical disciplines is the proposal of the end, which is their crown and their reward, begins his Sermon, as David began his most divine col∣lection of Hymns, with Blessedness. And having enumerated Eight Duties, which are the rule of the spirits of Christians, he begins every Duty with a Beatitude, and con∣cludes it with a Reward; to manifest the reasonableness, and to invite and determine our choice to such Graces which are circumscribed with Felicities, which have blessedness in present possession and glory in the consequence, which in the midst of the most passive and afflictive of them tells us that we are blessed, which is indeed a felicity, as a hope is good, or as a rich heir is rich, who in the midst of his Discipline and the severity of Tu∣tors and Governours knows he is designed to and certain of a great inheritance.

2. The Eight Beatitudes, which are the duty of a Christian, and the rule of our spirit, and the special discipline of Christ, seem like so many paradoxes and impossibili∣ties reduced to Reason; and are indeed Vertues made excellent by rewards, by the sub∣limity of Grace, and the mercies of God, hallowing and crowning those habits which are despised by the world, and are esteemed the conditions of lower and less consider∣able people. But God sees not as man sees, and his rules of estimate and judgment are not

borrowed from the exteriour splendour, which is apt to seduce children, and cousen fools, and please the appetites of sense and abused fancy; but they are such as he makes himself, excellencies which by abstractions and separations from things below land us upon 〈◊◊〉〈◊◊〉. And they are states of suffering rather than states of life: for the great imployment of a Christian being to bear the Cross, Christ laid the Pedestal so low, that the rewards were like rich mines interred in the deeps and inaccessible retire∣ments, and did chuse to build our 〈◊〉〈◊〉 upon the torrents and violences of affliction and sorrow. Without these Graces we 〈◊〉〈◊〉 get Heaven; and without sorrow and sad accidents we cannot exercise these Graces. Such are,

3. First, Blessed are the Poor in spirit; for theirs is the Kingdome of Heaven. Poverty of spirit is in respect of secular affluence and abundance, or in respect of great opinion* 1.313 and high thoughts; either of which have divers acts and offices. That the first is one of the meanings of this Text is certain, because S. Luke, repeating this Beatitude, de∣livers it plainly, Blessed are the poor; and to it he opposes riches. And our Blessed Sa∣viour* 1.314 speaks so suspiciously of riches and rich men, that he represents the condition to* 1.315 be full of danger and temptation: and S. James calls it full of sin, describing rich men to be oppressors, litigious, proud, spightful, and contentious; which sayings, like all o∣thers* 1.316 of that nature, are to be understood in common and most frequent accidents, not regularly, but very improbable to be otherwise. For if we consider our Vocation, S. Paul informs us, That not many mighty, not many noble are called; but God hath cho∣sen the poor of this world rich in faith: And how hard it is for a rich man to enter into Heaven, our great Master hath taught us, by saying, it is more easie for a Camel to pass through a needle's eye. And the reason is, because of the infi∣nite* 1.317 temptation which Riches minister to our spirits, it being such an opportunity of vices, that nothing remains to coun∣termand the act but a strong, resolute, unaltered and habitual purpose, and pure love of 〈◊〉〈◊〉; Riches in the mean* 1.318 time offering to us occasions of Lust, fuel for Revenge, in∣struments of Pride, entertainment of our desires, engaging them in low, worldly and sottish appetites, inviting us to* 1.319 shew our power in oppression, our greatness in vanities, our wealth in prodigal expences, and to answer the importunity* 1.320 of our Lusts, not by a denial, but by a correspondence and satisfaction, till they become our mistresses, imperious, ar∣rogant,* 1.321 tyrannical and vain. But Poverty is the sister of a good mind, it ministers aid to wisdome, industry to our spirit, severity to our thoughts, soberness to counsels, modesty to our desires; it re∣strains extravagancy and dissolution of appetites; the next thing above our present condition, which is commonly the object of our wishes, being temperate and little, proportionable enough to nature, not wandring beyond the limits of necessity or a moderate conveniency, or at 〈◊〉〈◊〉 but to a free 〈◊〉〈◊〉 and recreation. And the 〈◊〉〈◊〉 of Poverty are single and mean, rather a sit im∣ploiment to correct our levities, than a business to impede our better thoughts; since a little thing supplies the needs of nature, and* 1.322 the earth and the fountain with little trouble minister food to us, and God's common providence and daily dispensation cases the cares, and makes them portable. But the cares and businesses of rich men are violences to our whole man, they are loads of memory, business for the understanding, work for two or three arts and sciences, imployment for many servants to assist in, in∣crease the appetite and heighten the thirst; and by making their dropsie bigger, and their capacities large, they destroy all those opportunities and possibilities of Charity in which only Riches can be useful.

4. But it is not a 〈◊〉〈◊〉 poverty of possession which intitles us to the blessing, but a poverty of spirit; that is, a contentedness in every state, an aptness to renounce all when we are obliged in duty, a refusing to continue a possession when we for it must quit a vertue or a noble action, a divorce of our affections from those gilded vanities, a generous contempt of the world; and at no hand heaping riches, either with injustice or with avarice, either with wrong or impotency, of action or* 1.323 affection. Not like Laberius described by the Poet, who thought nothing so criminal as Poverty, and every spending of a se∣sterce was the loss of a moral 〈◊〉〈◊〉, and every gaining of a talent was an action glorious and heroical. But Poverty of spirit accounts Riches to

be the servants of God first, and then of our selves, being sent by God, and to return when he pleases, and all the while they are with us to do his business. It is a looking upon riches and things of the earth, as they do who look upon it from Heaven, to whom it appears little and unprofitable. And because the residence of this blessed Poverty is in the mind, it follows that it be here understood, that all that exinanition and renun∣ciation, abjection and humility of mind, which depauperates the spirit, making it less worldly and more spiritual, is the duty here enjoyned. For if a man throws away his gold, as did Crates the Theban, or the proud Philosopher Diogenes, and yet leaves a spi∣rit high, aiery, phantastical and vain, pleasing himself, and with complacency reflecting upon his own act, his Poverty is but a circumstance of Pride, and the opportunity of an imaginary and a secular greatness. Ananias and Sapphira renounced the world by selling their possessions; but because they were not poor in spirit, but still retained the affections to the world, therefore they kept back part of the price, and lost their hopes. The Church of Laodicea was possessed with a spirit of Pride, and flattered themselves in* 1.324 imaginary riches; they were not poor in spirit, but they were poor in possession and condition. These wanted Humility, the other wanted a generous contempt of worldly things; and both were destitute of this Grace.

5. The acts of this Grace are; 1. To cast off all inordinate affection to* 1.325 Rich∣es. 2. In heart and spirit, that is, preparation of mind, to quit the possession of all Riches, and actually so to do when God requires it, that is, when the retaining Riches loses a Vertue. 3. To be well pleased with the whole oeconomy of God, his providence and dispensation of all things, being contented in all estates. 4. To imploy that wealth God hath given us in actions of Justice and Religion. 5. To* 1.326 be thankful to God in all temporal losses. 6. Not to distrust God, or to be solicitous and fearful of want in the future. 7. To put off the spirit of vanity, pride and phantastick com∣placency in our selves, thinking lowly or meanly of whatsoever we are or do. 8. To prefer others before our selves, doing ho∣nour and prelation to them, and either contentedly receiving affronts done to us, or modestly undervaluing our selves. 9. Not to praise our selves, but when God's glory and the edification of our neighbour is concerned in it, nor willingly to hear others praise us. 10. To despoil our selves of all interiour propriety, denying our own will in all in∣stances of subordination to our Superiours, and our own judgment in matters of diffi∣culty and question, permitting our selves and our affairs to the advice of wiser men, and the decision of those who are trusted with the cure of our Souls. 11. Emptying our selves of our selves, and throwing our selves wholly upon God, relying upon his Provi∣dence, trusting his Promises, craving his Grace, and depending upon his strength for all our actions, and deliverances, and duties.

6. The reward promised is the Kingdome of Heaven. Fear not little Flock, it is your Father's pleasure to give you a Kingdom. To be little in our* 1.327 own eyes is to be great in God's; the Poverty of the spirit shall be rewarded with the Riches of the Kingdoms, of both Kingdoms: that of Heaven is expressed. Poverty is the* 1.328 high-way of Eternity. But therefore the Kingdom of Grace is taken in the way, the way to our Countrey; and it being the forerunner of* 1.329 glory, and nothing else but an antedated Eternity, is part of the reward as well as of our duty. And therefore whatsoever is signified by Kingdome in the appro∣priate Evangelical sense, is there intended as a recompence. For the Kingdom of the Gospel is a congregation and society of Christ's poor, of his little ones: they are the Communion of Saints, and their present entertainment is knowledge of the truth, remission of sins, the gift of the Holy Ghost, and what else in Scrip∣ture is signified to be a part or grace or condition of the Kingdom. For to the* 1.330 poor the Gospel is preached: that is, to the poor the Kingdome is promised and ministred.

7. Secondly, Blessed are they that Mourn; for they shall be comforted. This duty of Christian mourning is commanded not for it self, but in order to many good ends.* 1.331 It is in order to Patience: Tribulation worketh Patience; and therefore we glory in* 1.332 them, (saith S. Paul;) and S. James,* 1.333 My brethren, count it all joy when ye enter into divers temptations, Knowing that the trial of your faith (viz. by afflictions) work∣eth Patience. 2. It is in order to Repentance:(a) 1.334 Godly sorrow worketh Repentance. By consequence it is in order to Pardon; for a contrite heart God will not reject.

And after all this it leads to Joy. And therefore S. * 1.335 James* 1.336 preached a Homily of Sorrow; Be afflicted, and mourn, and weep, that is, in penitential mourning; for he adds, Humble your selves in the sight of the Lord, and he shall lift you up. The acts of this duty are; 1. To bewail our own sins. 2. To lament our infirmities, as they are principles of sin, and recessions from our first state. 3. To weep for our own evils and sad accidents, as they are issues of the Divine anger. 4. To be sad for the miseries and calamities of the Church, or of any member of it, and indeed to weep with every one that weeps; that is, not to rejoyce in his evil, but to be compassionate, and pitiful, and apt to bear another's burthen. 5. To avoid all loose and immoderate laughter, all dissolution of spirit and manners, uncomely jestings, free revellings, carnivals and balls, which are the perdition of precious hours, (allowed us for Repentance and possibilities of Heaven) which are the instruments of infinite va∣nity, idle talking, impertinency and lust, and very much below the severity and retired∣ness of a Christian spirit. Of this Christ became to us the great example; for S. Basil reports a tradition of him, that he never laughed, but wept often. And if we mourn with him, we also shall rejoyce in the joys of eternity.

8. Thirdly, Blessed are the Meek; for they shall possess the earth: That is, the gentle and softer spirits, persons not turbulent or unquiet, not clamorous or impati∣ent, not over-bold or impudent, not querulous or discontented, not brawlers or con∣tentious, not nice or curious, but men who submit to God, and know no choice of for∣tune or imployment or success but what God chuses for them, having peace at home, because nothing from without does discompose their spirit. In summe, Meekness is an indifferency to any exteriour accident, a being reconciled to* 1.337 all conditions and instances of Providence, a reducing our selves to such an evenness and interiour satisfaction, that there is the same conformity of spirit and fortune by complying with my fortune, as if my fortune did comply with my spirit. And therefore in the order of Beatitudes, Meekness is set between Mourning and Desire, that it might balance and attemper those actions by indifferency which by reason of their abode are apt to the transportation of passion. The reward expressed is a possission of the earth, that is, a* 1.338 possession of all which is excellent here below, to consign him to a future glory, as Canaan was a type of Heaven. For Meekness is the best cement and combining of friend∣ships,* 1.339 it is a great endearment of us to our company. It is an (a) 1.340 ornament to have a meek and quiet spirit, a (b) 1.341 prevention of quarrels, and pacifier of wrath; it purcha∣seth* 1.342 peace, and is it self a quietness of spirit: it is the greatest affront to all injuries in the world; for it returns them upon the injurious, and makes them useless, ineffe∣ctive, and innocent: and is an antidote against all the evil consequents of anger and adversity, and tramples upon the usurping passions of the irascible faculty.

9. But the greatest part of this Paisage and Landtschap is Sky: and as a man in all countreys can see more of Heaven than of the earth he dwells on; so also he may in this Promise. For although the Christian hears the promise of the inheritance of the Earth, yet he must place his eye and fix his heart upon Heaven, which by looking downward also upon this Promise, as in a vessel of limpid water, he may see by reflexion, with∣out looking upwards by a direct intuition. It is Heaven that is designed by this Promise as well as by any of the rest; though this Grace takes in also the refresh∣ments of the earth by equivalence and a suppletory 〈◊〉〈◊〉. But here we have no abiding city, and therefore no inheritance; this is not our Countrey, and therefore here cannot be our portion: unless we chuse, as did the Prodigal, to go into a strange Countrey, and spend our portion with riotous and beastly living, and forfeit our Father's blessing. The Devil carrying our Blessed Saviour to a high mountain shewed him all the Kingdoms of the world; but, besides that they were offered upon ill conditions, they were not eligible by him upon any. And neither are they to be chosen by us for our inheritance and portion Evangelical: for the Gospel is founded upon better promises, and therefore the hopes of a Christian ought not to determine upon any thing less than Heaven. Indeed our Blessed Saviour chose to describe this Be∣atitude in the words of the Psalmist, so inviting his Disciples to an excellent precept by the insinuation of those Scriptures which themselves admitted. But as the earth which

was promised to the meek man in David's Psalm was no other earth but the terra 〈◊〉〈◊〉, the Land of Canaan; if we shall remember that this Land of promise was but a transition and an allegory to a greater and more noble, that it was but a type of Hea∣ven, we shall not see cause to wonder why the Holy Jesus intending Heaven for the re∣ward of this Grace also, together with the rest, did call it the inheritance of the earth. For now is revealed to us a new heaven and a new earth, an habitation made without hands, 〈◊〉〈◊〉 in the heavens. And he understands nothing of the excellency of Christian Re∣ligion whose affections dwell below, and are satisfied with a portion of dirt and corrup∣tion. If we be risen with Christ, let us seek those things that are above, where Christ sitteth at the right hand of God. But if a Christian desires to take possession of this earth in his way as his inheritance or portion, he hath reason to fear it will be his All. We have but one inheritance, one countrey, and here we are strangers and Pilgrims. Abraham told Dives that he had enjoyed his good things here; he had the inheritance of the earth, in the crass material sense; and therefore he had no other portion but what the Devils have. And when we remember that Persecution is the lot of the Church, and that Poverty is her portion, and her quantum is but food and raiment at the best, and that Pa∣tience is her support, and Hope her refreshment, and Self-denial her security, and Meek∣ness is all her possession and title to a subsistence; it will appear certain, that as Christ's Kingdom was not of this world, so neither shall his Saints have their portion in that which is not his Kingdom. They are miserable if they do not reign with him, and he never reigned here; but if we suffer with him, we shall also reign with him hereafter. True it is, Christ promised to him that should lose any interest for his sake the restitution of a hun∣dred fold in this world. But as the sense of that cannot be literal, for he cannot receive a hundred Mothers or a hundred Wives; so whatsoever that be, it is to be enjoyed with persecution. And then such a portion of the Earth as Christ hath expressed in figure, and shall by way of recompence restore us, and such a recompence as we can enjoy with Persecution, and such an enjoyment as is consistent with our having lost all our tempo∣rals, and such an acquist and purchace of it as is not destructive of the grace of Meek∣ness; all that we may enter into our accounts as part of our lot, and the emanation from the holy Promise. But in the foot of this account we shall not find any great affluence of temporal accruements. However it be although, when a meek man hath earthly pos∣sessions, by this Grace he is taught how to use them and how to part with them; yet if he hath them not, by the vertue here commanded, he is not suffered to use any thing vi∣olent towards the acquiring them, not so much as a violent passion or a stormy imagi∣nation; for then he loses his Meekness, and what ever he gets can be none of the re∣ward of this Grace. He that sights for temporals (unless by some other appendent duty he be obliged) loses his title by striving incompetently for the reward, he cuts off that hand by which alone he can receive it. For unless he be indeed meek, he hath no right to what he calls the inheritance of the earth; and he that is not content to want the inheritance of the earth when God requires him, is not meek. So that if this Beatitude be understood in a temporal sense, it is an offer of a reward upon a condition we shall be without it, and be content too: For, in every sense of the word, Meekness implies a just satisfaction of the spirit, and acquiescence in every estate or contingency whatsoever, though we have no possessions but of a good Conscience, no bread but that of carefulness, no support but from the Holy Spirit, and a providence ministring to our natural necessi∣ties by an extemporary provision. And certain it is, the meekest of Christ's servants, the Apostles and the Primitive Christians, had no other verification of this Promise but this, that rejoycing in tribulation, and knowing how to want as well as how to abound, through many tribulations they entered into the Kingdom of Heaven: For that is the Countrey in which they are co-heirs with Jesus. But if we will certainly understand what this re∣ward is, we may best know it by understanding the duty; and this we may best learn from him that gave it in commandment. Learn of me, for I am meek, (said the Holy Jesus:) and to him was promised that the uttermost ends of the earth should be his inheri∣tance; and yet he died first, and went to Heaven before it was verified to him in any sense, but only of content, and desire, and joy in suffering, and in all variety of accident. And thus also if we be meek, we may receive the inheritance of the Earth.

10. The acts of this Grace are, 1. To submit to all the instances of Divine Providence, not repining at any accident which God hath chosen for us, and* 1.343 given us as part of our lot, or a punishment of our deserving, or an instrument of vertue; not envying the gifts, graces, or pro∣sperities of our neighbours. 2. To pursue the interest and im∣ployment of our calling in which we are placed, not despising

the meanness of any work, though never so disproportionable to our abilities. 3. To correct all malice, wrath, evil-speaking, and inordinations of anger, whether in respect of the object or the degree. 4. At no hand to entertain any thoughts of revenge or re∣taliation of evil. 5. To be affable and courteous in our deportment towards all persons of our society and entercourse. 6. Not to censure or reproach the weakness of our neigh∣bour, but support his burthen, cover and cure his infirmities. 7. To excuse what may be excused, lessening severity, and being gentle in reprehension.* 1.344 8. To be patient in afflictions, and thankful under the Cross. 9. To endure reproof with shame at our selves for deserving* 1.345 it, and thankfulness to the charitable Physician that offers the* 1.346 remedy. 10. To be modest and fairly-mannered toward our Superiours, obeying, reverencing, speaking honourably of and* 1.347 doing honour to aged persons, and all whom God hath set over us, according to their several capacities. 11. To be ashamed* 1.348 and very apprehensive of the unworthiness of a crime; at no hand losing our fear of the invisible God, and our reverence to visible societies, or single persons. 12. To be humble in our exteriour addresses and be∣haviour in Churches and all Holy places. 13. To be temperate in government, not im∣perious, unreasonable, insolent or oppressive; lest we provoke to wrath those whose in∣terest of person & of Religion we are to defend or promote. 14. To do our endeavour to ex∣piate any injury we did, by confessing the fact, & offering satisfaction, & asking forgiveness.

11. Fourthly, Blessed are they that Hunger and thirst after Righteousness; for they shall be filled. This Grace is the greatest indication of spiritual health, when our appe∣tite is right, strong, and regular; when we are desirous of spiritual nourishment, when we long for Manna, and follow Christ for loaves, not of a low and terrestrial gust, but of that bread which came down from heaven. Now there are two sorts of holy repast which are the proper objects of our desires. The bread of Heaven, which is proportioned to our hunger; that is, all those immediate emanations from Christ's pardon of our sins, and redemption from our former conversation, holy Laws and Commandments. To this Food there is also a spiritual Beverage to quench our thirst: and this is the effects of the Holy Spirit, who first moved upon the waters of Baptism, and afterwards became to us the breath of life, giving us holy inspirations and assistences, refreshing our wearinesses, cooling our fevers, and allaying all our intemperate passions, making us holy, humble, resigned and pure, according to the pattern in the mount, even as our Father is pure. So that the first Redemption and Pardon of us by Christ's Merits is the Bread of Life, for which we must hunger; and the refreshments and daily emanations of the Spirit, who is the spring of comforts and purity, is that drink which we must thirst after: A being first reconciled to God by Jesus, and a being sanctisied and preserved in purity by the Holy Spirit, is the adequate object of our desires. Some to hunger and thirst best fancy the analogy and proportion of the two Sacraments, the Waters of Bap∣tism, and the Food of the Eucharist; some, the Bread of the Patin, and the Wine of the Chalice. But it is certain they signifie one desire expressed by the most impatient and necessary of our appetites, hungring and thirsting. And the object is whatsoever is the principle or the effect, the beginning, or the way, or the end of righteousness; that is, the Mercies of God, the Pardon of Jesus, the Graces of the Spirit, a holy life, and a holy death, and a blessed Eternity.

12. The blessing and reward of this Grace is fulness or satisfaction; which relates immediately to Heaven, because nothing here below can satisfie us. The Grace of God is our Viaticum, and entertains us by the way; its nature is to increase, not to satisfie the appetites: not because the Grace is empty and unprofitable, as are the things of the world; but because it is excellent, but yet in order to a greater perfection; it invites the appetite by its present goodness, but it leaves it unsatisfied, because it is not yet arrived at glory: and yet the present imperfection, in respect of all the good of this World's possession, is rest and satisfaction, and is imperfect only in respect of its own future complement and perfection, and our hunger continues, and our needs return, because all we have is but an antepast. But the glories of Eternity are also the proper object of our desires; that's the reward of God's Grace, this is the crown of righteousness. As* 1.349 for me, I will behold thy face in righteousness; and when I awake up after thy likeness, I shall be satisfied with it. The acts of this Vertue are multiplied according to its object; for they are only, 1. to desire, and 2. pray for, and 3. labour for all that which is Righteousness in any sense: 1. For the Pardon of our sins; 2. for the Graces and Sanctification of the Spirit; 3. for the advancement of Christ's Kingdome;

4. for the reception of the holy Sacrament, and all the instruments, ordinances and mi∣nisteries of Grace; 5. for the grace of Perseverance; 6. and finally for the crown of Righteousness.

13. Fisthly, Blessed are the Merciful; for they shall obtain mercy. Mercy is the great∣est mark and token of the 〈◊〉〈◊〉, elect and predestinate persons in the world. Put ye on* 1.350 (my beloved) as the elect of God the bowels of mercy, holy and* 1.351 precious. For Mercy is an attribute, in the manifestation of which as all our happiness consists, so God takes greatest com∣placency, and delights in it above all his other Works. He punishes to the third and fourth Generation, but shews mercy unto thousands. Therefore the Jews say, that Michael 〈◊〉〈◊〉 with one wing, and Gabriel with two; meaning, that the pacifying Angel, the Minister of mercy, 〈◊◊〉〈◊◊〉, but the exterminating Angel, the Messenger of wrath, is slow. And we are called to our approximation to God by the practice of this Grace: we are made partakers of the Divine nature by being merciful as our heavenly Father is merciful. This mercy consists in the affections, and in the effects and actions. In both which the excellency of this Christian Precept is eminent above the goodness of the moral precept of the old Philosophers, and the piety and charity of the Jews by virtue of the Mosaic Law. The Stoick Philosophers affirm it to be the duty of a wise man to suc∣cour and help the necessities of indigent and miserable persons; but at no hand to pity them, or suffer any trouble or compassion in our affections: for they intended that a wise person should be dispassionate, unmoved, and without disturbance in every acci∣dent and object and concernment. But the Blessed Jesus, who came to reconcile us to his Father, and purchase us an intire possession, did intend to redeem us from sin, and make our passions obedient and apt to be commanded, even and moderate in temporal affairs, but high and active in some instances of spiritual concernment; and in all instan∣ces, that the affection go along with the Grace; that we must be as merciful in our com∣passion, as compassionate in our exteriour expressions and actions. The Jews by the pre∣script of their Law were to be merciful to all their Nation and confederates in Religion; and this their Mercy was called Justice: He hath dispersed abroad and given to the poor, his righteousness [or Justice] 〈◊〉〈◊〉 for ever. But the mercies of a Christian are to extend* 1.352 to all: Do good to all men, especially to the houshold of Faith. And this diffusion of a Mercy, not only to Brethren, but to Aliens and Enemies, is that which S. Paul calls goodness,* 1.353 still retaining the old appellative for Judaical mercy, [〈◊〉〈◊〉:] For scarcely* 1.354 for a 〈◊〉〈◊〉 man will one die, yet peradventure for a good man some will even dare to die. So that the Christian Mercy must be a mercy of the whole man, the heart must be merciful, and the hand operating in the labour of love; and it must be extended to all persons of all capacities, according as their necessity requires, and our ability per∣mits, and our endearments and other obligations dispose of and determine the order.

14. The acts of this Grace are, 1. To pity the miseries of all persons, and all calamities spiritual or temporal, having a fellow-feeling in their afflictions. 2. To be afflicted and sad in the publick Judgments imminent or incumbent upon a Church, or State, or Family. 3. To pray to God for remedy for all afflicted persons. 4. To do all acts of bodily assistence to all miserable and distressed people, to relieve the Poor, to redeem Captives, to forgive Debts to disabled persons, to pay Debts for them, to lend them mony, to feed the hungry and clothe the naked, to rescue per∣sons from dangers, to defend and relieve the oppressed, to comfort widows and fa∣therless children, to help them to right that suffer wrong; and, in brief, to do any thing of relief, support, succour, and comfort. 5. To do all acts of spiritual 〈◊〉〈◊〉, to counsel the doubtful, to admonish the erring, to strengthen the weak, to resolve the scrupulous, to teach the ignorant, and any thing else which may be instrumental to his Conversion, Perseverance, Restitution and Salvation, or may rescue him from spi∣ritual dangers, or supply him in any ghostly necessity. The reward of this Vertue is symbolical to the Vertue it self, the grace and glory differing in nothing but degrees, and every vertue being a reward to it self. The merciful shall receive mercy; mercy to help them in time of need; mercy from God. who will not only give them the great mercies of Pardon and Eternity, but also dispose the hearts of others to pity and supply their needs as they have done to others. For the present, there is nothing more noble than to* 1.355 be beneficial to others, and to lift up the poor 〈◊〉〈◊〉 of the mire, and rescue them from misery; it is to do the work of God: and for the future, nothing is a greater title to a mercy

at the Day of Judgment than to have shewed mercy to our necessitous Brother; it being expressed to be the only rule and instance in which Christ means to judge the world, in their Mercy and Charity, or their Unmercifulness respectively; I was hungry, and ye* 1.356 fed me, or ye fed me not: and so we stand or fall in the great and eternal scrutiny. And it was the prayer of Saint Paul, (Onesiphorus shewed kindness to the great Apostle) The Lord shew him a mercy in that day. For a cup of charity, though but full of cold wa∣ter, shall not lose its reward.

15. Sixthly, Blessed are the Pure 〈◊〉〈◊〉 heart; for they shall see God. This purity of heart includes purity of hands. Lord, who shall dwell in thy Tabernacle? even he that is* 1.357 of clean hands and a pure heart; that is, he that hath not given his mind unto vanity, nor sworn to deceive his Neighbour. It signifies justice of action and candour of spirit, inno∣cence of manners and sincerity of purpose; it is one of those great circumstances that consummates Charity: For the end of the Commandment is Charity out of a pure heart,* 1.358 and of a good Conscience, and Faith unfeigned; that is, a heart free from all carnal af∣fections, not only in the matter of natural impurity, but also spiritual and imma∣terial, such as are Heresies, (which are theresore impurities, because they mingle secular interest or prejudice with perswasions in Religion) Seditions, hurtful and im∣pious Stratagems, and all those which S. Paul enumerates to be works or fruits of the flesh. A good Conscience; that's a Conscience either innocent or penitent, a state of Grace, 〈◊〉〈◊〉 a not having prevaricated, or a being restored to our Baptismal pu∣rity. Faith unfeigned; that also is the purity of Sincerity, and excludes Hypocrisie, ti∣morous and half perswasions, neutrality and indifferency in matters of Salvation. And all these do integrate the whole duty of Charity. But Purity, as it is a special Grace, sig∣nifies only honesty and uprightness of Soul, without hypocrisie to God and dissimulati∣on towards men; and then a freedom from all carnal desires, so as not to be governed or led by them. Chastity is the purity of the body, Simplicity is the purity of the spi∣rit; both are the Sanctification of the whole Man, for the entertainment of the Spirit of Purity and the Spirit of Truth.

16. The acts of this Vertue are, 1. To quit all Lustful thoughts, not to take de∣light in them, not to retain them or invite them, but as objects of displeasure to avert them from us. 2. To resist all lustful desires, and extinguish them by their proper cor∣rectories and remedies. 3. To resuse all occasions, opportunities and temptations to Impurity; denying to please a wanton 〈◊〉〈◊〉, or to use a 〈◊〉〈◊〉 gesture, or to go into a danger, or to converse with an improper, unsafe object; hating the garment spotted with the flesh, so S. Jude calls it; and not to look upon a maid, so Job; not to sit with a woman that is a singer, so the son of Sirach. 4. To be of a liberal soul, not mingling with affections of mony and inclinations of covetousness, not doing any act of violence, ra∣pine or injustice. 5. To be ingenuous in our thoughts, purposes and professions, speak∣ing nothing contrary to our intentions, but being really what we 〈◊〉〈◊〉. 6. To give all* 1.359 our faculties and affections to God, without dividing interests between God and his ene∣mies, without entertaining of any one crime in society with our pretences for God. 7. Not to lie in sin, but instantly to repent of it and return, purifying our Conscience from dead works, 8. Not to dissemble our faith or belief when we are required to its confes∣sion, pretending a perswasion complying with those from whom 〈◊〉〈◊〉 we differ. Lust, Covetousness and Hypocrisie are the three great enemies of this Grace, they are the motes of our eyes, and the spots of our Souls. The reward of Purity is the vision bea∣tifical. If we are pure as God is pure, we shall also see him as he is: When we awake up after his likeness, we shall 〈◊〉〈◊〉 hold his presence. To which in this world we are consigned by freedom from the cares of Covetousness, the shame of Lust, the fear of discovery, and the stings of an evil Conscience, which are the portion of the several Impurities here forbidden.

17. Seventhly, Blessed are the Peace-makers; for they shall be called the children of* 1.360 God. The wisdome of God is first pure, and then peaceable; that's the order of the Be∣atitudes. As soon as Jesus was born, the Angels sang a Hymn, Glory be to God on high, and on earth peace, good will towards men; signifying the two great 〈◊〉〈◊〉 up∣on which Christ was dispatched in his Legation from Heaven to earth. He is the Prince of Peace. Follow peace with all men, and holiness, without which no man ever shall see God. The acts of this Grace are, 1. To mortisie our Anger, 〈◊〉〈◊〉, and fiery dispositions, apt to enkindle upon every slight accident, inadvertency, or misfortune of a friend or servant. 2. Not to be hasty, rash, provocative, or upbraiding in our lan∣guage. 3. To live quietly and serenely in our families and neighbourhoods. 4. Not to backbite, slander, misreport or undervalue any man, carrying tales, or sowing

dissention between brethren. 5. Not to interest our selves in the quarrels of others by abetting either part, except where Charity calls us to rescue the oppressed; and then also to do a work of charity without mixtures of uncharitableness. 6. To avoid all suits of Law as much as is possible, without intrenching upon any other collateral ob∣ligation towards a third interest, or a necessary support for our selves, or great conve∣niency for our families; or, if we be engaged in Law, to pursue our just interests with just means and charitable maintenance. 7. To endeavour by all means to reconcile disagreeing persons. 8. To endeavour by affability and fair deportment to win the love of our neighbours. 9. To offer satisfaction to all whom we have wronged or slandered, and to remit the offences of others, and in trials of right to find out the most charitable expedient to determine it, as by indifferent arbitration, or something like it. 10. To be open, free and ingenuous in reprehensions and fair expostulations with per∣sons whom we conceive to have wronged us, that no seed of malice or rancor may be latent in us, and upon the breath of a new displeasure break out into a flame. 11. To be modest in our arguings, disputings, and demands, not laying great interest upon trifles. 12. To moderate, balance and temper our zeal by the rules of Prudence and the allay of Charity, that we quarrel not for opinions, nor intitle God in our impotent and mistaken fancies, nor lose Charity for a pretence of an article of Faith. 13. To pray heartily for our enemies, real or imaginary, always loving and being apt to bene∣fit their persons, and to cure their faults by charitable remedies. 14. To abstain from doing all affronts, disgraces, slightings and 〈◊〉〈◊〉 jearings and mockings of our neighbour, not giving him appellatives of scorn or irrision. 15. To submit to all our Superiours in all things, either doing what they command, or suffering what they im∣pose; at no hand lifting our 〈◊〉〈◊〉 against those upon whom the characters of God and the marks of Jesus are imprinted in signal and eminent authority; such as are princi∣pally the King, and then the Bishops, whom God hath set to watch over our Souls. 16. Not to invade the possessions of our Neighbours, or commence War, but when we are bound by justice and legal trust to defend the rights of others, or our own in or∣der to our duty. 17. Not to speak evil of dignities, or undervalue their persons, or publish their faults, or upbraid the levities of our Governours; knowing that they al∣so are designed by God, to be converted to us for castigation and amendment of us. 18. Not to be busie in other mens affairs. And then the peace of God will rest upon us.* 1.361 * 1.362 The reward is no less than the adoption and inheritance of sons; for he hath given unto* 1.363 us power to be called the sons of God; for he is the Father of Peace, and the Sons of Peace* 1.364 are the Sons of God, and theresore have a title to the inheritance of Sons, to be heirs with God, and coheirs with Christ in the kingdom of Peace, and essential and never∣failing* 1.365 charity.

18. Eightly, Blessed are they which are Persecuted sor righteousness sake; for theirs is the Kingdom of Heaven. This being the hardest command in the whole Discipline of Jesus is fortified with a double Blessedness; for it follows immediately, Blessed are ye when men shall revile you, and persecute you: meaning, that all Persecution for a cause of Righteousness, though the affliction be instanced only in reproachful language, shall be a title to the Blessedness. Any suffering for any good or harmless acti∣on is a degree of Martyrdom. It being the greatest testimony in the world* 1.366 of the greatest love, to quit that for God which hath possessed our most na∣tural, regular and orderly affections. It is a preferring God's cause before our own interest; it is a loving of Vertue without secular ends; it is the noblest, the most resigned, ingenuous, valiant act in the world, to die for 〈◊〉〈◊〉, whom we never have seen; it is the crown of Faith, the confidence of Hope, and our great∣est Charity. The Primitive Churches living under Persecution commenced many pretty opinions concerning the state and special dignity of Martyrs, apportioning to them one of the three Coronets which themselves did knit, and supposed as pendants to the great Crown of righteousness. They made it suppletory of Baptism, expiatory of sin, satisfactory of publick 〈◊〉〈◊〉; they placed them in bliss immediately, declared* 1.367 them to need no after-Prayer, such as the Devotion of those times used to pour upon the graves of the faithful: with great prudence they did endeavour to alleviate this bur∣then, and sweeten the bitter chalice; and they did it by such doctrines which did only remonstrate this great truth, That since no love was greater than to lay down our lives, no∣thing could be so great but God would indulge to them. And indeed whatsoever they said in this had no inconvenience, nor would it now, unless men should think mere suffering to be sufficient to excuse a wicked life, or that they be invited to dishonour an excellent patience with the mixture of an impure action. There are many who would die for Christ

if they were put to it, and yet will not quit a Lust for him:* 1.368 those are hardly to be esteemed Christ's Martyrs: unless they be dead unto sin, their dying for an Article or a good action will not pass the great scrutiny. And it may be boldness of spirit, or sullenness, or an honourable gallantry of mind, or something that is excellent in civil and political estimate, moves the person, and en∣dears the suffering; but that love only which keeps the Commandments will teach us to 〈◊〉〈◊〉 for love, and from love to pass to blessedness through the red Sea of bloud. And* 1.369 indeed it is more easie to die for Chastity than to live with it: and many women have been found, who suffered death under the violence of Tyrants for defence of their holy vows and purity, who, had they long continued amongst pleasures, courtships, curi∣osities, and importunities of men, might perchance have yielded that to a Lover which they denied to an Executioner. S. Cyprian observes that our Blessed Lord, in admit∣ting the innocent Babes of Bethlehem first to die for him, did to all generations of Chri∣stendom consign this Lesson, That only persons holy and innocent were fit to be Christ's Martyrs. And I remember that the Prince of the Latine Po∣ets,* 1.370 over against the region and seats of Infants, places in the Shades below persons that suffered death wrongfully; but adds, that this their death was not enough to place them in such blessed mansions, but the Judge first made inquiry into their lives, and accordingly designed their station. It is certain that such dyings or great sufferings are Heroical actions, and of power to make great compensations, and redemptions of time, and of omissions and imperfections; but if the Man be unholy, so also are his* 1.371 Sufferings: for Hereticks have died, and vicious persons have suffer∣ed in a good cause, and a dog's neck may be cut off in sacrifice, and Swine's bloud may 〈◊〉〈◊〉 the trench about the Altar: but God only accepts the Sacrifice which is pure and spotless, first seasoned with salt, then seasoned with fire. The true Martyr must have all the preceding Graces, and then he shall receive all the Beatitudes.

19. The acts of this Duty are, 1. Boldly to confess the Faith, nobly to exercise pub∣lick vertues, not to be ashamed of any thing that is honest, and rather to quit our goods, our liberty, our health, and life it self, than to deny what we are bound to affirm, or to omit what we are bound to do, or to pretend contrary to our present perswasion. 2. To rejoyce in Afflictions; counting it honourable to be conformable to Christ, and to wear the cognizance of Christianity, whose certain lot it is to suffer the hostili∣ty and violence of enemies visible and invisible. 3. Not to revile our Persecutors, but to bear the Cross with evenness, tranquillity, patience and charity. 4. To offer our sufferings to the glory of God, and to joyn them with the Passions of Christ, by doing it in love to God, and obedience to his Sanctions, and testimony of some part of his Religion, and designing it as a part of duty. The reward is the Kingdom of Heaven;* 1.372 which can be no other but eternal Salvation, in case the Martyrdom be consummate: and they also shall be made perfect; so the words of the reward were read in Clement's time. If it be less, it keeps its proportion: all suffering persons are the combination of Saints, they make the Church, they are the people of the Kingdom, and heirs of* 1.373 the Covenant. For if they be but Confessors, and confess Christ in prison, though they never preach upon the rack or under the axe, yet Christ will confess them before his heavenly Father; and they shall have a portion where they shall never be persecuted any more.

The PRAYER.

O Blessed Jesus, who art become to us the Fountain of Peace and Sanctity, of Righte∣ousness and Charity, of Life and perpetual Benediction, imprint in our spirits these glorious characterisms of Christianity, that we by such excellent dispositions may be con∣signed to the infinity of Blessedness which thou camest to reveal, and minister, and exhibit to mankind. Give us great Humility of spirit; and deny us not, when we beg Sorrow of thee, the mourning and sadness of true Penitents, that we may imitate thy excellencies, and conform to thy sufferings. Make us Meek, patient, indifferent, and resigned in all accidents, changes and issues of Divine Providence. Mortifie all inordinate Anger in us, all Wrath, Strife, Contention, Murmurings, Malice and Envy; and interrupt, and then blot out all peevish dispositions and morosities, all disturbances and unevenness of spirit 〈◊〉〈◊〉 of habit,

that may hinder us in our duty. Oh teach me so to hunger and thirst after the ways of Righ∣teousness, that it may be meat and drink to me to do thy Father's will. Raise my affecti∣ons to Heaven and heavenly things, fix my heart there, and prepare a treasure for me, which I may receive in the great diffusions and communications of thy glory. And in this sad inter∣val of infirmity and temptations strengthen my hopes, and 〈◊〉〈◊〉 my Faith, by such emissi∣ons of light and grace from thy Spirit, that I may relish those Blessings which thou preparest for thy Saints with so great appetite, that I may despise the world and all its gilded vanities, and may desire nothing but the crown of righteousness and the paths that lead thither, 〈◊〉〈◊〉 graces of thy Kingdom and the glories of it; that when I have served thee in holiness and strict obedience, I may reign with thee in the glories of Eternity: for thou, O Holy Jesus, art our hope, and our life, and glory, our 〈◊〉〈◊〉 great reward. Amen.

II.

〈◊〉〈◊〉 Jesu, who art infinitely pleased in demonstrations of thy Mercy, and didst descend into a state of misery, suffering persecution and 〈◊〉〈◊〉, that thou mightest give us thy mercy, and reconcile us to thy Father, and make us partakers of thy Purities; give unto us tender bowels, that we may suffer together with our calamitous and necessitous Brethren, that we having a fellow-feeling of their miseries may use all our powers to help them, and ease our selves of our common sufferings. But do thou, O Holy Jesu, take from us also all our great calamities, the Carnality of our affections, our Sensualities and Impurities, that we may first be pure, then peaceable, living in peace with all men, and preserving the peace which thou hast made for us with our God, that we may never commit a sin which may interrupt so blessed an atonement. Let neither hope nor fear, tribulation nor anguish, plea∣sure nor pain make us to relinquish our interest in thee, and our portion of the everlasting Co∣venant. But give us hearts constant, bold and valiant, to confess thee before all the world in the midst of all disadvantages and contradictory circumstances, chusing rather to beg, or to be disgraced, or 〈◊〉〈◊〉, or to die, than quit a holy Conscience, or renounce an Article of Christianity: that we either in act, when thou shalt call us, or always in preparation of mind, suffering with thee, may also reign with thee in the Church Triumphant, O Holy and most merciful Saviour Jesu.

Amen.

DISCOURSE X. A Discourse upon that part of the Decalogue which the Holy JE∣SVS adopted into the Institution and obligation of Christia∣nity.

1. WHen the Holy Jesus had described the Characterisms of Christianity in these Eight Graces and Beatitudes, he adds his Injunctions, that in these Vertues they should be eminent and exemplar, that they might adorn the Doctrine of God; for he intended that the Gospel should be as Leven in a lump of dough, to season the whole mass, and that Christians should be the instruments of communicating the excellency and reputation of this holy Institution to all the world. Therefore Christ calls them Salt, and Light, and the societies of Christians a City set upon a hill, and a 〈◊〉〈◊〉 set in a candlestick, whose office and energy is to illuminate all the vicinage; which is also ex∣pressed in these preceptive words, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven: which I consider not only* 1.374 as a Circumstance of other parts, but as a precise Duty it self, and one of the San∣ctions of Christianity, which hath so confederated the Souls of the Disciples of the In∣stitution, that it hath in some proportion obliged every man to take care of his Bro∣ther's Soul. And since Reverence to God and Charity to our Brother are the two 〈◊〉〈◊〉 Ends which the best Laws can have, this precept of exemplary living is en∣joyned in order to them both: We must shine as lights in the world, that God may be glorified, and our Brother edified; that the excellency of the act may 〈◊〉〈◊〉 the re∣putation of the Religion, and invite men to confess God according to the sanctions of so holy an Institution. And if we be curious that vanity do not mingle in the

intention, and that the intention do not spoil the action, and that we suffer not our lights to shine that men may magnifie us, and not glorifie God, this duty is soon per∣formed by way of adherence to our other actions, and hath no other difficulty in it, but that it will require our prudence and care to preserve the simplicity of our purposes and humility of our spirit in the midst of that excellent reputation which will certainly be consequent to a holy and exemplary life.

2. But since the Holy Jesus had set us up to be lights in the world, he took care we should not be stars of the least magnitude, but eminent, and such as might by their great emissions of light give evidence of their being immediately derivative from the Sun of Righteousness. He was now giving his Law, and meant to retain so much of Moses, as Moses had of natural and essential Justice and Charity, and superadd many degrees of his own; that as far as Moses was exceeded by Christ in the capacity of a Law-giver, so far Christianity might be more excellent and holy than the Mosaical San∣ctions. And therefore, as a Preface to the Christian Law, the Holy Jesus declares, that unless our righteousness exceed the righteousness of the Scribes and Pharisees, that is, of the stricter sects of the Mosaical Institution, we shall not enter into the Kingdom of hea∣ven. Which not only relates to the prevaricating Practices of the Pharisees, but even to their Doctrines and Commentaries upon the Law of Moses, as appears evidently in the following instances. For if all the excellency of Christianity had consisted in the mere command of Sincerity and prohibition of Hypocrisie, it had nothing in it propor∣tionable to those excellent promises and clearest revelations of Eternity there expressed, nor of a fit imployment for the designation of a special and a new Law-giver, whose Laws were to last forever, and were established upon foundations stronger than the pillars of Heaven and Earth.

3. But S. Paul, calling the Law of Moses a Law of Works, did well insinuate what the* 1.375 Doctrine of the Jews was concerning the degrees and obligations of Justice: for besides that it was a Law of Works in opposition to the Law of Faith, (and so the sence of it is * 1.376 formerly explicated) it is also a Law of Works in opposition to the Law of the Spirit; and it is understood to be such a Law which required the exteriour Obedience; such a Law according to which S. Paul so lived that no man could reprove him, that is, the Judges could not tax him with prevarication; such a Law which, being in very many degrees carnal and material, did not with much severity exact the intention and purposes spiritual. But the Gospel is the Law of the spirit. If they failed in the exteri∣our work, it was accounted to them for sin; but to Christians nothing becomes a sin, but a failing and prevaricating spirit. For the outward act is such an emanation of the interiour, that it enters into the account for the relation sake, and for its parent. When God hath put a duty into our hands, if our spirits be right, the work will certainly fol∣low; but the following work receives its acceptation, not from the value the Christi∣an Law hath precisely put upon it, but because the spirit from whence it came hath ob∣served its rule: the Law of Charity is acted and expressed in works, but hath its esti∣mate from the spirit. Which discourse is to be understood in a limited and qualified signification. For then also God required the Heart, and interdicted the very concupi∣scences of our irregular passions, at least in some instances; but because much of their Law consisted in the exteriour, and the Law appointed not nor yet intimated any pe∣nalty to evil thoughts, and because the expiation of such interiour irregularities was ea∣sie, implicite, and involved in their daily Sacrifices without special trouble, therefore the old Law was a Law of Works, that is, especially and in its first intention. But this being less perfect, the Holy Jesus inverted the order. 1. For very little of Christianity stands upon the outward action; (Christ having appointed but two Sacraments imme∣diately:) and 2. a greater restraint is laid upon the passions, desires, and first moti∣ons of the spirit, than under the severity of Moses: and 3. they are threatned with the same curses of a sad eternity with the acts proceeding from them: and 4. because the obedience of the spirit does in many things excuse the want of the outward act, God al∣ways requiring at our hands what he hath put in our power,* 1.377 and no more: and 5. lastly, because the spirit is the prin∣ciple of all actions moral and spiritual, and certainly produ∣ctive of them when they are not impeded from without; therefore the Holy Jesus hath secured the fountain, as knowing that the current must needs be healthful and pure, if it proceeds through pure chanels from a limpid and un∣polluted principle.

4. And certainly it is much for the glory of God, to worship him with a Religion whose very design looks upon God as the searcher of our hearts and Lord of our spi∣rits,

who judges the purposes as a God, and does not only take his estimate from the outward action as a man. And it is also a great reputation to the Institution it self, that it purifies the Soul, and secures the secret cogitations of the mind: It punishes Cove∣touiness as it judges Rapine; it condemns a Sacrilegious heart as soon as an Irreligious hand; it detests hating of our Brother by the same aversation which it expresses against doing him 〈◊〉〈◊〉. He that curses in his heart shall die the death of an explicite and bold Blasphemer; murmur and re∣pining* 1.378 is against the Laws of Christianity: but either by the remissness of Moses's Law, or the gentler execution of it, or the innovating or lessening glosses of the Pharisees, he was esteemed innocent whose actions were according to the letter, not whose spirit was conformed to the intention and more secret Sanctity of the Law. So that our Righteousness must therefore exceed the Pharisaical standard, because our spirits must be pure as our hands, and the heart as regular as the action, our purposes must be sanctified, and our thoughts holy; we must love our Neighbour as well as re∣lieve him, and chuse Justice with adhesion of the mind, as well as carry her upon the palms of our hands. And therefore the Prophets, foretelling the Kingdom of the Go∣spel and the state of this Religion, call it a writing the Laws of God in our hearts. And S. Paul distinguishes the Gospel from the Law by this only measure, We are all Israe∣lites, of the seed of Abraham, heirs of the same inheritance; only now we are not to be accounted Jews for the outward consormity to the Law, but for the inward consent and obedience to those purities which were secretly signified by the types of Moses. They of the Law were Jews outwardly, their Circumcision was outward in the flesh, their praise* 1.379 was of men: We are Jews inwardly, our Circumcision is that of the heart, in the spirit, and not in the letter, and our praise is of God; that is, we are not judged by the outward act, but by the mind and the intention; and though the acts must sol∣low in all instances where we can and where they are required, yet it is the less principal, and rather significative, than by its own strength and energy operative, and accepted.

5. S. Clemens of Alexandria saith, the Pharisees righteous∣ness* 1.380 consisted in the not doing evil, and that Christ superadded this also, that we must do the contrary good, and so exceed the Pharisaical measure. They would not wrong a Jew, nor many times relieve him; they reckoned their innocence by not giving offence, by walking blameless, by not being accused before the Judges sitting in the gates of their Cities. But the balance in which the Judge of quick and dead weighs Christians is, not only the avoiding evil, but doing good; the following peace with all men and holiness; the proceeding from faith to faith; the adding vertue to vertue; the persevering in all holy conversation and godli∣ness. And therefore S. Paul, commending the grace of universal Charity, says, that* 1.381 Love worketh no ill to his neighbour, therefore Love is the fulfilling of the Law; implying, that the prime intention of the Law was, that every man's right be secured, that no man receive wrong. And indeed all the Decalogue consisting of Prohibitions rather than Precepts, saving that each Table hath one positive Commandment, does not ob∣scurely verifie the doctrine of S. Clement's interpretation. Now because the Christian Charity abstains from doing all injury, therefore it is the fulfilling of the Law: but because it is also patient and liberal, that it suffers long and is kind; therefore the Cha∣rity commanded in Christ's Law exceeds that Charity which the Scribes and Pharisees reckoned as part of their Righteousness. But Jesus himself does with great care in the particulars instance in what he would have the Disciples to be eminent above the most strict Sect of the Jewish Religion: 1. in practising the moral Precepts of the Decalogue with a stricter interpretation; 2. and in quitting the Permissions and licences which for the hardness of their heart Moses gave them as indulgences to their persons, and se∣curities against the contempt of too severe Laws.

6. The severity of exposition was added but to three Commandments, and in three indulgences the permission was taken away. But because our great Law-giver re∣peated also other parts of the Decalogue in his* 1.382 after-Sermons, I will represent in this* 1.383* 1.384* 1.385 one view all that he made to be Christian by adoption.

7. The first Commandment Christ often repeated and enforced, as being the basis of* 1.386 all Religion, and the first endearment of all that relation whereby we are capable of being the sons of God, as being the great Commandment of the Law, and compre∣hensive of all that duty we owe to God in the relations of the vertue of Religion:* 1.387 Hear, O Israel, the Lord thy God is one Lord; and, Thou shalt love the Lord thy God with* 1.388* 1.389

all thine heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first Commandment, that is, this comprehends all that which is moral and eter∣nal in the first Table of the 〈◊〉〈◊〉.

8. The Duties of this Commandment are, 1. To worship God alone with actions proper to him, and 2. to love, and 3. obey him with all our faculties. 1. Concern∣ing Worship. The actions proper to the Honour of God are, to offer Sacrifice, Incense and Oblations, making Vows to him, Swearing by his Name as the instrument of se∣cret testimony, confessing his incommunicable Attributes, and Praying to him for those Graces which are essentially annexed to his dispensation, as Remission of sins, Gifts of the Spirit, and the grace of 〈◊〉〈◊〉, and Life eternal. Other acts of Re∣ligion, such as are uncovering the head, 〈◊〉〈◊〉 the knee, falling upon our face, stooping to the ground, reciting praises, are by the consent of Nations used as testimo∣nies of civil or religious veneration, and do not always pass for confessions of a Divini∣ty, and therefore may be without sin used to Angels, or Kings, or Governours, or to persons in any sence more excellent than our selves, provided they be intended to ex∣press an excellency no greater than is proper to their dignities and persons; not in any sence given to an Idol, or false Gods. But the first sort are such which all the world hath consented to be actions of Divine and incommunicable Adoration, and such which God also in several Religions hath reserved as his own appropriate regalities, and are Idolatry if given to any Angel or man.

9. The next Duties are, 2. Love, 3. and Obedience; but they are united in the Gospel, This is Love, that we keep his Commandments: and since we are for God's sake bound also to love others, this Love is appropriate to God by the extension of parts, and the intension of degrees. The Extension signifies that we must serve God with all our Faculties; for all division of parts is hypocrisie, and a direct prevarication: our Heart must think what our Tongue speaks, our Hands act what we promise or purpose; and God's enemies must have no share so much as in appearance or dissimulation. Now no Creature can challenge this; and if we do Justice to our neighbours, though unwil∣lingly, we have done him no injury; for in that case he only who sees the irregularity of our thoughts is the person injured. And when we swear to him, our heart must swear as well as our tongue, and our hands must pay what our lips have promised; or else we provoke him with an imperfect sacrifice: we love him not with all our mind, with all our strength, and all our faculties.

10. But the difficulty and question of this Commandment lies in the Intension. For it is not enough to serve God with every Capacity, Passion, and Faculty; but it must be every degree of every Faculty, all the latitude of our Will, all the whole intension of our Passions, all the possibility and energy of our Senses and our Understanding: which because it is to be understood according to that moderate sentence and account which God requires of us set in the midst of such a condition, so attended, and de∣pressed and prejudiced, the full sence of it I shall express in several Propositi∣ons.

11. First, The Intension of the Love to which we are obliged requires not the De∣gree which is absolutely the greatest and simply the most perfect. For there are degrees of Grace, every one of which is pleasing to God, and is a state of Reconciliation and atonement: and he that breaks not the bruised reed, nor quenches the smoaking slax, loves to cherish those endeavours which, beginning from small principles, pass through the variety of degrees, and give demonstration that though it be our duty to contend for the best, yet this contention is with an enemy, and that enemy makes an abatement, and that abatement being an imperfection rather than a sin is actually consistent with the state of Grace, the endeavour being in our power, and not the success; the perfe∣ction is that which shall be our reward, and therefore is not our present duty. And in∣deed if to do the best action, and to love God as we shall do in Heaven, were a present obligation, it would have been clearly taught us what is simply the best action; whereas now that which is of it self better, in certain circumstances is less perfect, and sometimes not lawful; and concerning those circumstances we have no rules, nor any guide but prudence and probable inducements: so that it is certain, in our best endea∣vours we should only increase our scruples in stead of doing actions of the highest perfe∣ctions, we should crect a tyranny over our Consciences, and no augmentation of any thing but the trouble. And therefore in the Law of Moses, when this Command∣ment was given in the same words, yet that the sence of it might be clear, the analogy of the Law declared that their duty had a latitude, and that God was not so strict a task-master, but that he left many instances of Piety to the voluntary Devotion of his

servants, that they might receive the reward of Free-will-offerings. But if these words had obliged them to the greatest degree, that is, to all the degrees of our capacities in every instance, every act of Religion had been duty and necessity.

12. And thus also it was in the Gospel. Ananias and Sapphira were killed by sen∣tence from Heaven for not performing what was in their power at first not to have pro∣mised; but because they brought an obligation upon themselves which God brought not, and then prevaricated, they paid the forfeiture of their lives. S. Paul took no* 1.390 wages of the Corinthian Churches, but wrought night and day with his own hand; but himself says he had power to do otherwise. There was laid upon him a necessity to preach, but no necessity to preach without wages and support. There is a good and a better in Virginity and Marriage; and yet there is no command in either, but that we abstain from sin: we are left to our own election for the particular, having no necessity, but power in our will. David prayed seven times a day, and Daniel prayed three times;* 1.391 and both were beloved of God. The Christian masters were not bound to manumit their slaves, and yet were commended if they did so. Sometimes the Christians fled in Persecution; S. Paul did so, and S. Peter did so, and S. Cyprian did so, and S. Atha∣nasius, and many more: But time was, when some of these also chose to suffer death rather than to fly. And if to fly be a permission, and no duty, there is certainly a dif∣ference of degrees in the choice; to fly is not so great a suffering as to die, and yet a man may innocently chuse the easier. And our Blessed Lord himself, who never failed of any degree of his obligations, yet at some time prayed with more zeal and servour than at other times, as a little before his Passion. Since then at all times he did not do actions of that degree which is absolutely the greatest; it is evident that God's good∣ness is so great, as to be content with such a Love which parts no share between him and sin; and leaves all the rest under such a liberty, as is only encouraged by those ex∣traordinary rewards and crowns proportioned to heroical endeavours. It was a pretty* 1.392 Question which was moved in the Solitudes of Nitria concerning two Religious Bro∣thers; the one gave all his goods to the poor at once, the other kept the inheritance and gave all the revenue. None of all the Fathers knew which was absolutely the better, at once to renounce all, or by repetition of charitable acts to divide it into portions: one act of Charity in an heroical degree, or an habitual Charity in the degree of Ver∣tue. This instance is probation enough, that the opinion of such a necessity of doing the best action simply and indefinitely is impossible to be safely acted, because it is im∣possible to be understood. Two talents shall be rewarded, and so shall five, both in their proportions: He that sows sparingly shall reap sparingly, but he shall reap: Every man as he purposes in his heart, so let him give. The best action shall have the best re∣ward; and though he is the happiest who rises highest, yet he is not sasest that enters into the state of disproportion to his person. I find in the Lives of the later reputed* 1.393 Saints, that S. Teresa à Jesu made a vow to do every thing which she should judge to be the best. I will not judge the person, nor censure the action, because possibly her in∣tention and desires were of greatest Sanctity; but whosoever considers the story of her Life, and the strange repugnancies in the life of man to such undertakings, must needs fear to imitate an action of such danger and singularity. The advice which in this case is safest to be followed is, That we employ our greatest industry that we fall not into sin and actions of forbidden nature; and then strive by parts and steps, and with much wariness, in attempering our zeal, to superadd degrees of eminency, and obser∣vation of the more perfect instances of Sanctity; that doing some excellencies which God hath not commanded, he may be the rather moved to pardon our prevaricating so many parts of our necessary duty. If Love transport us and carry us to actions sublime and heroical, let us follow so good a guide, and pass on with diligence, and zeal, and prudence, as far as Love will carry us: but let us not be carried to actions of great emi∣nency* 1.394 and strictness and unequal severities by scruple and pretence of duty; lest we charge our miscarriages upon God, and call the yoak of the Gospel insupportable, and* 1.395 Christ a hard Task-master. But we shall pass from Vertue to Vertue with more fafety, if a Spiritual guide take us by the hand; only remembring, that if the Angels them∣selves and the beatisied Souls do now and shall hereafter differ in degrees of love and glo∣ry, it is impossible the state of imperfection should be confined to the highest Love, and the greatest degree, and such as admits no variety, no increment or difference of parts and stations.

13. Secondly, Our Love to God consists not in any one determinate Degree, but hath such a latitude as best agrees with the condition of men, who are of variable na∣tures, different affectious and capacities, changeable abilities, and which receive their

heightnings and declensions according to a thousand accidents of mortality. For when a Law is regularly prescribed to perions whose varieties and different constitutions cannot be regular or uniform, it is certain 〈◊〉〈◊〉 gives a great latitude of perfermance, and binds not to just atomes and points. The Laws of God are like universal objects received into the Faculty partly by choice, partly by nature; but the variety of perfe∣ction is by the variety of the instruments, and disposition of the Recipient, and are ex∣celled by each other in several sences, and by themselves at several times. And so is the practice of our Obedience, and the entertainments of the Divine Commandments: For some are of malleable natures, others are morese; some are of healthful and tem∣perate constitutions, others are lustful, full of fancy, full of appetite; some have ex∣cellent leisure and opportunities of retirement, others are busie in an active life, and cannot with advantages attend to the choice of the better part; some are peaceable and timorous, and some are in all instances serene, others are of tumultuous and unquiet spirits: and these become opportunities of Temptation on one side, and on the other occasions of a Vertue: But every change of faculty and variety of circumstance hath in∣fluence upon Morality; and therefore their duties are personally altered, and increase in obligation, or are slackned by necessities, according to the infinite alteration of ex∣teriour accidents and interiour possibilities.

14. Thirdly, Our Love to God must be totally exclusive of any affection to sin, and engage us upon a great, assiduous and laborious care to resist all Temptations, to sub∣due sin, to acquire the habits of Vertues, and live holily; as it is already expressed in the Discourse of Repentance. We must prefer God as the object of our hopes, we must chuse to obey him rather than man, to please him rather than satisfie our selves, and we must do violence to our strongest Passions when they once contest against a Divine Commandment. If our Passions are thus regulated, let them be fixed upon any law∣ful object whatsoever, if at the same time we prefer Heaven and heavenly things, that is, would rather chuse to lose our temporal love than our eternal hopes, (which we can best discern by our refusing to sin upon the solicitation or engagement of the temporal object;) then, although we feel the transportation of a sensual love towards a Wife, or Child, or Friend, actually more pungent and sensible than Passions of Religion are, they are less perfect, but they are not criminal. Our love to God requires that we do his Commandments, and that we do not sin; but in other things we are permitted in the condition of our nature to be more sensitively moved by visible than by invisible and spiritual objects. Only this, we must ever have a disposition and a mind prepared to quit our sensitive and pleasant objects, rather than quit a Grace, or commit a sin. Eve∣ry act of sin is against the Love of God, and every man does many single actions of hosti∣lity and provocation against him; but the state of the Love of God is that which we actually call the state of Grace. When Christ reigns in us, and sin does not reign, but the Spirit is quickned, and the Lusts are mortified; when we are habitually vertuous, and do acts of Piety, Temperance and Justice frequently, easily, chearfully, and with a successive, constant, moral and humane industry, according to the talent which God hath intrusted to us in the banks of Nature and Grace; then we are in the love of God, then we love him with all our heart. But if Sin grows upon us, and is committed more frequently, or gets a victory with less difficulty, or is obeyed more readily, or entertained with a freer complacency; then we love not God as he requires, we di∣vide between him and sin, and God is not the Lord of all our faculties. But the in∣stances* 1.396 of Scripture are the best exposition of this Commandment: For David followed* 1.397 God with all his heart, to do that which was right in his eyes; and Josiah turned to the Lord with all his heart, and with all his soul, and with all his might. Both these Kings did it; and yet there was some imperfection in David, and more violent recessions: for so saith the Scripture of Josiah, Like unto him was there no King before him; David was not so exact as he, and yet he followed God with all his heart. From which these two Corollaries are certainly deducible: That to love God with all our heart admits variety of degrees, and the lower degree is yet a Love with all our heart; and yet to love God requires a holy life, a diligent walking in the Commandments, either according to the sence of innocence or of penitence, either by first or second counsels, by the spi∣rit of Regeneration or the spirit of Renovation and restitution. The summ is this, The sence of this Precept is such as may be reconciled with the Infirmities of our Nature, but not with a Vice in our Manners; with the recession of single acts seldom 〈◊〉〈◊〉, and always disputed against, and long fought with, but not with an habitual aversation, or a ready obedience to sin, or an easie victory.

15. This Commandment, being the summ of the First Table, had in Moses's Law particular instances which Christ did not insert into his Institution; and he added no other particular, but that which we call the Third Commandment, concerning Ve∣neration and reverence to the Name of God. The other two, viz. concerning Images and the Sabbath, have some special considerations.

16. The Jews receive daily offence against the 〈◊〉〈◊〉 of some Churches, who, 〈◊〉〈◊〉. COM. in the recitation of the Decalogue, omit the Second Com∣mandment, as supposing it to be a part of the first, according* 1.398 as we account them; and their offence rises higher, because they observe that in the New Testament, where the Deca∣logue is six times repeated in special recitation and in summa∣ries, there is no word prohibiting the making, retaining, or respect of Images. Con∣cerning which things Christians consider, that God for bad to the Jews 〈◊〉〈◊〉 very having and making Images and Representments, not only of the true God, or of false and ima∣ginary Deities, but of visible creatures; which because it was but of temporary rea∣son, and relative consideration of their aptness to Superstition* 1.399 and their conversing with idolatrous Nations, was a com∣mand proper to the Nation, part of their Govenant, not of essential, indispensable and eternal reason, not of that which we usually call the Law of Nature. Of which also God gave testimony, because himself commanded the signs and repre∣sentment of Seraphim to be set upon the Mercy-〈◊〉〈◊〉, toward which the Priest and the people made their addresses in their religious Adorations; and of the Brazen Serpent, to which they looked when they called to God for help against the sting of the veno∣mous Snakes. These instances tell us, that to make Pictures or Statues of creatures is not against a natural reason, and that they may have uses which are profitable, as well as be abused to danger and Superstition. Now although the nature of that people was apt to the abuse, and their entercourse with the Nations in their confines was too great an invitation to entertain the danger; yet Christianity hath so far removed that dan∣ger by the analogy and design of the Religion, by clear Doctrines, Revelations, and infinite treasures of wisdom, and demonstrations of the Spirit, that our Blessed Law∣giver thought it not necessary to remove us from Superstition by a prohibition of the use of Images and Pictures; and therefore left us to the sence of the great Commandment, and the dictates of right Reason, to take care that we do not dishonour the invisible God with visible representations of what we never saw nor cannot understand, 〈◊〉〈◊〉 yet convey any of God's incommunicable Worship in the forenamed instances to any thing but himself. And for the matter of Images we have no other Rule left us in the New Testament; the rules of Reason and Nature, and the other parts of the Institution, are abundantly sufficient for our security. And possibly S. Paul might relate to this, when he affirmed concerning the Fifth, that it was the first Commandment with promise. For in the Second Commandment to the Jews, as there was a great threatning, so also a greater promise of shewing mercy to a thousand generations. But because the body of this Commandment was not transcribed into the Christian Law, the first of the De∣calogue which we retain, and in which a promise is inserted, is the Fifth Com∣mandment. And therefore the wisdom of the Church was remarkable in the va∣riety of sentences concerning the permission of Images. At first, when they were blended in the danger and impure mixtures of Gentilism, and men were newly recovered from the snare, and had the reliques of a long custom to superstitious and false worshippings, they endured no Images, but merely civil: but as the danger ceased, and Christianity prevailed, they found that Pictures had a natu∣ral use of good concernment, to move less-knowing people by the representment and declaration of a Story; and then they, knowing themselves permitted to the liberties of Christianity and the restraints of nature and reason, and not being still weak under prejudice and childish dangers, but fortified by the excellency of a wise Religion, took them into lawful uses, doing honour to Saints as unto the absent Emperors, according to the custom of the Empire; they erected Statues to their ho∣nour, and transcribed a history, and sometimes a precept, into a table, by figures making more lasting impressions than by words and sentences. While the Church stood within these limits, she had natural reason for her warrant, and the custom of the several Countreys, and no precept of Christ to countermand it: They who went far∣ther were unreasonable, and according to the degree of that excess were Superstiti∣ous.

17. The Duties of this Commandment are learned by the* 1.400 intents of it: For it was directed against the false Religion of the Nations, who believed the Images of their Gods to be* 1.401 filled with the Deity; and it was also a caution to prevent our low imaginations of God, lest we should come to think God to be like Man. And thus far there was indispensable and eter∣nal reason in the Precept: and this was never lessened in any* 1.402 thing by the Holy Jesus, and obliges us Christians to make our addresses and worshippings to no God but the God of the Christians, that is, of all the world; and not to do this in or before an Image of him, because he cannot be represented. For the Images of Christ and his Saints, they come not into* 1.403 either of the two considerations, and we are to understand our duty by the proportions of our reverence to God, expressed in the great Command∣ment. Our Fathers in Christianity, as I observed now, made no scruple of using the Images and Pictures of their Princes and Learned men; which the Jews understood to be forbidden to them in the Commandment. Then they admitted even in the Uten∣sils of the Church some coelatures and engravings: Such was that Tertullian speaks of, The good Shepherd in the 〈◊〉〈◊〉. Afterwards they admitted Pictures, but not before the time of Constantine; for in the Council of Eliberis they were forbidden. And in succession of time the scruples lessened with the danger, and all the way they signified their belief to be, that this Commandment was only so far retained by Christ as it reli∣ed upon natural reason, or was a particular instance of the great Commandment: that is, Images were forbidden where they did dishonour God, or lessen his reputation, or estrange our duties, or became Idols, or the direct matter of superstitious observances, charms, or senseless confidences; but they were permitted to represent the Humanity of Christ, to remember Saints and Martyrs, to recount a story, to imprint a memory, to do honour and reputation to absent persons, and to be the instruments of a relative civility and esteem. But in this particular infinite care is to be taken of Scandal and danger, of a forward and zealous ignorance, or of a mistaking and peevish confidence; and where a Society hath such persons in it, the little good of Images must not be violently retained with the greater danger and certain offence of such persons of whom consideration is to be had in the cure of Souls. I only add this, that the first Christians made no scruple of saluting the Statues of their Princes, and were confident it made no intrenchment upon the natural prohibition con∣tained in this Commandment; because they had observed, that exteriour inclinations and addresses of the body, though in the lowest manner, were not proper to God, but in Scripture found also to be communicated to Creatures, * 1.404 to Kings, to Prophets, to* 1.405 Parents, to Religious persons: and because they found it to be death to do affront to the Pictures and Statues of their Emperors, they concluded in reason, (which they also* 1.406 * 1.407 saw verified by the practice and opinion of all the world) that the respect they did at the Emperor's Statue was accepted as a veneration to his person. But these things are but sparingly to be drawn into Religion, because the customs of this world are altered, and their opinions new; and many, who have not weak understandings, have weak Consciences; and the necessity for the entertainment of them is not so great as the of∣fence is or may be.

18. Thou shalt not take the Name of the Lord thy God in vain. This our Blessed Savi∣our* 1.408 repeating expresses it thus, It hath been said to them of old* 1.409 time, [Thou shalt not for swear thy self;] to which Christ adds out of Num. 30. 2. But thou shalt perform thy Oaths unto the Lord. The meaning of the one we are taught by the other. We must not invocate the Name of God in any promise in vain, that is, with a Lie: which happens either out of levity, that we change our purpose, which at first we really intended;* 1.410 or when our intention at that instant was fallacious, and con∣tradictory to the undertaking. This is to take the Name of God, that is, to use it, to take it into our mouths, for vanity; that is, according to the perpetual style of Scripture, for a Lie. Every one hath spoken vanity to his neighbour, that is, he hath lied unto him; for* 1.411 so it follows, with flattering lips, and with a double heart: and swearing deceitfully is by* 1.412 the Psalmist called lifting up his soul unto vanity. And Philo the Jew, who well under∣stood* 1.413

the Law and the language of his Nation, renders the sence of this Commandment to be, to call God to witness to a Lie. And this is to be understood only in Promises, for so Christ explains it by the appendix out of the Law, Thou shalt perform thy Oaths: For lying in Judgment, which is also with an Oath, or taking God's Name for wit∣ness, is forbidden in the Ninth Commandment. To this Christ added a farther re∣straint. For whereas by the Natural Law it was not unlawful to swear by any Oath that implied not Idolatry, 〈◊〉〈◊〉 the belief of a false God, (I say) any grave and prudent Oath, when they spake a grave truth; and whereas it was lawful for the 〈◊〉〈◊〉 in or∣dinary entercourse to swear by God, so they did not swear to a Lie, (to which also swearing to an impertinency might be reduced by a proportion of reason, and was so accounted of in the practice of the Jews) but else and in other cases they us'd to swear by God, or by a Creature respectively; (for, they that swear by him shall be commended,* 1.414 saith the Psalmist; and swearing to the Lord of Hosts is called speaking the language of Ca∣naan:)* 1.415 Most of this was rescinded; Christ forbad all swearing, not only swearing to a Lie, but also swearing to a truth in common affairs; not only swearing commonly by the Name of God, but swearing commonly by Heaven, and by the Earth, by our Head,* 1.416 or by any other Oath: only let our speech be yea, or nay, that is, plainly affirming or denying. In these, I say, Christ corrected the licence and vanities of the Jews and Gentiles. For as the Jews accounted it Religion to name God, and therefore would not swear by him but in the more solemn occasions of their life; but in trifles they would swear by their Fathers, or the Light of Heaven, or the Ground they trode on: so the Greeks were also careful not to swear by the Gods lightly, much less fallaciously; but they would swear by any thing about them or near them, upon an occasion as vain* 1.417 as their Oath. But because these Oaths are either indirectly to be referred to God,* 1.418 (and Christ instances in divers) or else they are but a vain testimony, or else they give a Divine honour to a Creature by making it a Judge of truth and discerner of spirits; therefore Christ seems to forbid all forms of Swearing whatsoever. In pursuance of which law, Basilides, being converted at the prayers of Potamiaena a Virgin-Martyr, and required by his fellow-souldiers to swear upon some occasion then happening, an∣swered, it was not lawful for him to swear, for he was a Christian; and many of the Fathers have followed the words of Christ in so severe a sence, that their words seem to admit no exception.

19. But here a grain of salt must be taken, lest the letter de∣stroy the spirit. First, it is certain the Holy Jesus forbad a * 1.419 custom of Swearing; it being great irreligion to despise and lessen the Name of God, which is the instrument and convey∣ance of our Adorations to him, by making it common and ap∣plicable to trifles and ordinary accidents of our life. He that swears often, many times swears false, and however lays by that reverence which, being due to God, the Scrip∣ture determines it to be due at his Name: His Name is to be loved and feared. And therefore Christ commands that our communication be yea, yea, or nay, nay; that is, our ordinary discourses should be simply affirmative or negative. In order to this, * 1.420 Plu∣tarch affirms out of Phavorinus, that the reason why the Greeks forbad children who were about to swear by Hercules, to swear within doors, was, that by this delay and preparation they might be taught not to be hasty or quick in swearing, but all such in∣vocations should be restrained and retarded by ceremony: and Hercules himself was observed never to have sworn in all his life-time but once. 2. Not only customary Swearing is forbidden, but all Swearing upon a slight cause. S. Basil upbraids some Christians his contemporaries with the example of Clinias the Pythagorean, who, ra∣ther than he would swear, suffered a mulct of three talents. And all the followers of Pythagoras admitted no Oath, unless the matter were grave, necessary, and chari∣table: and the wisest and gravest persons among the Heathens were very severe in their Counsels concerning Oaths. 3. But there are some cases in which the interests of Kingdoms and 〈◊〉〈◊〉 politick, Peace and Confederacies, require the sanction of pro∣missory Oaths; and they whom we are bound to obey, and who may kill us if we do not, require that their interests be secured by an Oath: and that in this case, and all that are equal, our Blessed Saviour did not forbid Oaths, is certain, not only by the example of Christians, but of all the world before and since this prohibition, under∣standing it to be of the nature of such natural bands and securities, without which

Commonwealths in some cases are not easily combined, and therefore to be a thing ne∣cessary, and therefore not to be forbidden. Now what is by Christians to be esteem∣ed a slight cause, we may determine by the account we take of other things. The Glory of God is certainly no light matter; and therefore when that is evidently and certainly concerned, not phantastically and by vain and imaginary consequences, but by prudent and true estimation, then we may lawfully swear. We have S. Paul's ex∣ample, who well understood the precept of his Master, and is not to be supposed easily to have done any violence to it; but yet we find religious affirmations, and God in∣voked* 1.421 for witness as a record upon his soul, in his Epistles to the Romans, Galatians, and* 1.422 Corinthians. But these Oaths were only assertory. Tertullian affirmeth, that Christi∣ans refused to swear by the Genius of their Prince, because it was a Daemon; but they sware by his Health, and their solemn Oath was by God, and Christ, and the Ho∣ly Spirit, and the Majesty of the Emperor. The Fathers of the Ephesine Council made Nestorius and Victor swear; and the Bishops at Chalcedon sware by the health of their Princes. But as S. Paul did it extrajudicially, when the glory of God was concerned in it and the interest of Souls; so the Christians used to swear in a cause of Piety and Religion, in obedience and upon publick command, or for the ends of Charity and Ju∣stice, both with Oaths promissory and assertory, as the matter required: with this only difference, that they never did swear in the causes of Justice or Charity but when they were before a Magistrate; but if it were in a cause of Religion, and in matters of promise, they did indeed swear among themselves, but always to or in communities and societies, obliging themselves by Oath not to commit wickedness, Robberies, Sa∣criledge, not to deceive their trust, not to detain the pledge; which rather was an act of direct entercourse with God, than a solemn or religious obligation to man. Which very thing Pliny also reports of the Christians.

20. The summ is this: Since the whole subject matter of this Precept is Oaths pro∣missory,* 1.423 or Vows; all Promises with Oaths are regularly forbidden to Christians, un∣less they be made to God or God's 〈◊〉〈◊〉, in a matter not trisling. For in the first case, a Promise made to God, and a swearing by God to perform the Promise, to him is all one: For the Name of God being the instrument and determination of all 〈◊〉〈◊〉 ad∣dresses, we cannot be supposed to speak to God without using of his Name 〈◊〉〈◊〉 or by implication: and therefore he that promises to God makes a Promise, and uses God's Name in the Promise; the Promise it self being in the nature of a Prayer or so∣lemn Invocation of God. In the second case, when the publick necessity requires it, of* 1.424 which we are not judges, but are under authority, we find the lawfulness by being bound to believe, or not to contradict, the pretence of its necessity; only care is to be* 1.425 taken that the matter be grave or religious, that is, it is to be esteemed and presumed so by us, if the Oath be imposed by our lawful Superiours, and to be cared for by them: or else it is so to be provided for by our selves, when our entercourse is with God, as in Vows and Promises passed to God; being careful that we do not offer to God Goats∣hair, or the 〈◊〉〈◊〉 of Mushromes, or the bloud of Swine, that is, things either impi∣ous or vain. But in our communication, that is, in our ordinary entercourse with men, we must promise by simple testimony, not by religious adjurations, though a creature be the instrument of the Oath.

21. But this forbids not assertory Oaths at all, or deposing in Judgment; for of this Christ speaks not here, it being the proper matter of another Commandment: and since (as S. Paul affirms) an Oath is the end of all controversie, and that the necessity of Com∣monwealths* 1.426 requires that a period should be fixed to questions, and a rule for the near∣est certainty for Judgment; whatsoever is necessary is not unlawful, and Christ, who came to knit the bonds of Government faster by the stricture of more religious ties, can∣not be understood to have given precepts to dissolve the instruments of Judicature and prudent Government. But concerning assertory Oaths, although they are not for∣bidden, but supposed in the Ninth Commandment to be done before our Judges in the cause of our Neighbour; yet because they are only so supposed, and no way else menti∣oned by permission or intimation, therefore they are to be estimated by the proportions of this Precept concerning promissory Oaths: they may be taken in Judgment and righteousness, but never lightly, never extrajudicially; only a less cause, so it be ju∣dicial, may authorize an assertory than a promissory Oath; because many cases oc∣cur in which Peace and Justice may be concerned, which without an Oath are in∣determinable, but there are but few necessities to confirm a Promise by an Oath. And therefore the reverence of the Name of God ought not to be intrenched upon in accidents of little or no necessity; God not having made many necessities in this

case, would not in the matter of Promise give leave to use his Name but when an extra∣ordinary case happens. An Oath in Promises is of no use for ending questions and gi∣ving judicial sentences; and the faith of a Christian and the word of a just person will do most of the work of Promises; and it is very much to the disreputation of our Reli∣gion or ourselves, if we fall into hypocrisie or deceit, or if a Christian Asseveration were not of value equal with an Oath. And therefore Christ forbidding promissory Oaths, and commanding so great simplicity of spirit and honesty, did consonantly to the design and perfection of his Institution, intending to make us so just and sincere, that our Religion being infinite obligation to us, our own Promises* 1.427 should pass for bond enough to others, & the Religion receive great honour by being esteemed a sufficient security and instru∣ment of publick entercourse. And this was intimated by our Lord himself in that reason he is pleased to give of the prohibi∣tion of swearing: ((a) 1.428Let your communication be Yea, yea, Nay,* 1.429 nay; for whatsoever is more cometh of evil: that is, As good Laws come from ill manners, the modesty of cloathing from the shame of sin, Antidotes and Physick by occasion of poisons and diseases; so is Swearing an effect of distrust, and want of faith or honesty, on one or both sides. Men dare not trust the word of a Christian, or a Christian is not just and punctual to his Promises, and this calls for confirmation by an Oath. So that Oaths suppose a fault, though they are not faults always themselves; whatsoever is more than Yea or Nay, is not always evil, but it always cometh of evil. And therefore the Essenes esteemed every man that was put to his Oath no bet∣ter than an infamous person, a perjurer, or at least suspected, not esteemed a just man:* 1.430 and the Heathens would not suffer the Priest of Jupiter to swear, because all men had great opinion of his sanctity and authority: and the Scythians derided Alexander's cau∣tion and timorous provision, when he required an Oath of them; Nos religionem in ipsa side novimus, Our faith is our bond: and * 1.431 they who are willing to deceive men will not stick to deceive God, when they have called God to witness. But I have a caution to insert for each, which I propound as an humble advice to persons eminent and pub∣lickly interested.

22. First, That Princes, and such as have power of decreeing the injunction of pro∣missory* 1.432 Oaths, be very curious and reserved, not lightly enjoyning such Promises, neither in respect of the matter trivial, nor yet frequently, nor without great reason en∣forcing. The matter of such Promises must be only what is already matter of Duty or Religion; for else the matter is not grave enough sor the calling of God to testimony: but when it is a matter of Duty, then the Oath is no other than a Vow or Promise made to God in the presence of men. And because Christians are otherwise very much obli∣ged to do all which is their duty in matters both civil and religious, of Obedience and Piety; therefore it must be an instant necessity and a great cause to superinduce such a confirmation as derives from the so sacredly invocating the Name of God; it must be when there is great necessity that the duty be actually performed, and when the Supreme power either hath not power sufficient to punish the delinquent, or may miss to have no∣tice of the delict. For in these cases it is reasonable to bind the faith of the obliged persons by the fear of God after a more special manner; but else there is no reason suffi∣cient to demand of the subject any farther security than their own faith and contract. The reason of this advice relies upon the strictness of the words of this Precept against promissory Oaths, and the reverence we owe to the name of God. Oaths of Allegi∣ance are fit to be imposed in a troubled State or to a mutinous People: But it is not so fit to tie the People by Oath to abstain from transportations of Metal, or Grain, or Leather, from which by Penalties they are with as much security, and less suspicion of iniquity, restrained.

23. Secondly, Concerning assertory Oaths and Depositions in Judgment, although a greater liberty may be taken in the subject matter of the Oath, and we may, being re∣quired to it, swear in Judgment, though the cause be a question of money, or our inter∣est, or the rights of a Society; and S. Athanasius purged himself by Oath before the Emperour Constantius: yet it were a great pursuance and security of this part of Chri∣stian Religion, if in no case contrary Oaths might be admitted, in which it is certain one part is perjured to the * 1.433 ruine of their Souls, to the intricating of the Judgment, to the dishonour of Religion; but that such rules of prudence and reasonable presumption be established, that upon the Oath of that party which the Law shall chuse, and upon probable grounds shall presume for, the sentence may be established. For by a small

probability there may a surer Judgment be given than upon the confidence of contra∣dictory Oaths, and after the sin the Judge is left to the uncertainty of conjectures as much as if but one part had sworn; and to much more, because such an Oath is by the con∣sent of all men accepted as a rule to determine in Judgment. By these discourses we un∣derstand the intention of our Blessed Master in this Precept: and I wish by this or any thing else men would be restrained 〈◊〉〈◊〉 that low, cheap, unreasonable and unexcu∣sable vice of customary Swearing, to which we have nothing to invite us that may lessen the iniquity, for which we cannot pretend temptation nor alledge infirmity, but it begins by wretchlesness and a malicious carelesness, and is continued by the strength of habit and the greatest immensity of folly. And I consider that Christian Religion, being so holy an Institution, to which we are invited by so great promises, in which we are instructed by so clear revelations, and to the performance of our du∣ties compelled by the threatnings of a sad and insupportable eternity, should more than sufficiently endear the performance of this Duty to us. The name of a Christian is a high and potent antidote against all sin, if we consider aright the honour of the name, the undertaking of our Covenant, and the reward of our duty. The Jews eat no Swines flesh, because they are of Moses, and the Turks drink no Wine, because they are Mahumetans; and yet we swear for all we are Christians, than which there is not in the world a greater conviction of our baseness and irreligion. Is the authority of the Holy Jesus so despicable? are his Laws so unreasonable, his rewards so little, his threat∣nings so small, that we must needs in contempt of all this profane the great Name of God, and trample under foot the Laws of Jesus, and cast away the hopes of Heaven, and enter into security to be possessed by Hell-torments for Swearing, that is, for speak∣ing like a fool, without reason, without pleasure, without reputation, much to our dis∣esteem, much to the trouble of civil and wise persons with whom we joyn in society and entercourse? Certainly Hell will be heat seven times hotter for a customary Swea∣rer, and every degree of his unreasonableness will give him a new degree of torment, when he shall find himself in flames for being a stupid, an Atheistical, an irreligious fool. This only I desire should be observed, that our Blessed Master forbids not only swearing by God, but by any Creature; for every Oath by a creature does involve and tacitely relate to God. And therefore saith Christ, Swear not by Hea∣ven,* 1.434 for it is the throne of God; and he that sweareth by the* 1.435 throne of God, sweareth by it, and by him that sitteth thereon. So that it is not a less matter to swear by a Creature than to swear by God; for a Creature cannot be the instrument of te∣stimony, but as it is a relative to God; and it by implication calls the God of that Crea∣ture to witness. So that although in such cases in which it is permitted to swear by God, we may in those cases express our Oath in the form of advocating and calling the Crea∣ture, (as did the primitive Christians swearing by the health of their Emperour, and as Joseph swearing by the life of Pharaoh, and as Elisha swearing by the life of Elias,* 1.436 * 1.437 and as did S. Paul protesting by the rejoycing he had in Jesus Christ, and as we in* 1.438 our forms of swearing in Courts of Judicature touch the Gospels, saying, So help me God, and the Contents of this Book; and in a few Ages lately past Bishops and Priests sometimes swore upon the Cross, sometimes upon the Altar, sometimes by their holy Order:) yet we must remember that this in other words and ceremonies is but a calling God for witness; and he that swears by the Cross, swears by the holy Crucifix, that is, Jesus crucified thereon. And therefore these and the like forms are therefore not to be used in ordinary communication, because they relate to God; they are as obligatory as the immediate invocation of his Holiness and Majesty; and it was a* 1.439 Judaical vanity to think swearing by Creatures was less obli∣ging: they are just with the same restraints made to be religi∣ous as the most solemn invocation of the holy and reverend Name of God, lawful or unlawful as the other: unless the swearing by a Creature come to be spoiled by some other inter∣vening circumstance, that is, with a denying it to relate to* 1.440 God; for then it becomes Superstition as well as Profanation, and it gives to a Creature what is proper to God; or when the Creature is contemptible, or less than the gravity of the matter, as if a man should swear by a Fly, or the shadow of a Tree; or when there is an indecorum in the thing, or something that does at too great distance relate to God: for that which with greatest vicinity refers to God in several Religions is the best instrument of an Oath, and nearest to God's honour; as in Christianity are the Holy Sacrament, the

Cross, the Altar, and the Gospels; and therefore too great a distance may be an inde∣cency next to a disparagement. This only may be added to this consideration; That although an Oath, which is properly calling God or God's relative into testimony, is to be understood according to the former Discourse; yet there may be great affirmati∣ons or negations respectively, and confirmed by forms of vehement asseveration, such as the customes of a Nation or consent shall agree upon: and those do in some cases pro∣mote our belief or confirm our pretensions better than a plain Yea or No; because by such consent the person renders himself infamous if he breaks his word or trust. And although this will not come under the restraint of Christ's words, because they are not properly Oaths, but circumstances of earnest affirmation or negation; yet these are humane Attestations, introduced by custome or consent, and as they come not under the notion of Swearing, so they are forms of testimony and collateral engagement of a more strict truth.

24. The Holy Jesus having specified the great Commandment of loving God with all* 1.441 our heart, in this one instance of hallowing and keeping his Name sacred, that is, from profane and common talk, and less prudent and unnecessary entercourses, instanced in no other commandment of Moses: but having frequent occasion to speak of the Sabbath, for ever expresses his own dominion over the Day, and that he* 1.442 had dissolved the bands of Moses in this instance; that now we were no more obliged to that Rest which the 〈◊〉〈◊〉 religiously observed by prescript of the Law; and by divers acts against se∣curities of the then-received practices did desecrate the day, making it a broken yoke, and the first great instance of Christian Liberty. And when the Apostle gave instructions that no man should judge his 〈◊〉〈◊〉 in a Holy-day, or New-moons, or the Sabbath-days, he declared all the Judaical Feasts* 1.443 to be obliterated by the spunge which Jesus tasted on the Cross; it was within the Ma∣nuscript of Ordinances, and there it was cancelled. And there was nothing moral in it, but that we do honour to God for the Creation, and to that and all other purposes of Religion separate and hallow some portion of our time. The Primitive Church kept both the Sabbath and the Lord's day till the time of the 〈◊〉〈◊〉 Council, about 300 years after Christ's nativity, and almost in every thing made them e∣qual; and therefore did not esteem the Lord's day to be substituted in the place of the obliterated Sabbath, but a Feast celebrated by great reason and perpetual con∣sent, without precept or necessary Divine injunction. But the liberty of the Church was great: they found themselves disobliged from that strict and necessary Rest which was one great part of the Sabbatick rites, only they were glad of the occasion to meet often for offices of Religion, and the day served well for the gaining and facilitating the Conversion of the Jews, and for the honourable sepulture of the Synagogue, it be∣ing kept so long, 〈◊〉〈◊〉 the forty days mourning of Israel for the death of their Father Jacob; but their liberty they improved not to licence, but as an occasion of more fre∣quent assemblies. And there is something in it for us to imitate, even to sanctifie the Name of God in the great work of the Creation, reading his praises in the book of his Creatures, and taking all occasions of religious acts and offices, though in none of the Jewish circumstances.

25. Concerning the observation of the Lord's Day, which now the Church observes and ever did in remembrance of the Resurrection, because it is a day of positive and Ecclesiastical institution, it is fit that the Church, who instituted the day, should determine the manner of its observation. It was set apart in honour of the Resurrecti∣on, and it were not ill if all Churches would into the weekly Offices put some memorial of that mystery, that the reason of* 1.444 the Festival might be remembred with the day, & God thank∣ed with the renewing of the Offices. But because Religion was the design of the Feast, and 〈◊〉〈◊〉 was necessary for Religion, therefore to abstain from * 1.445 Suits of Law and servile works, but such works as are of (a) 1.446 necessity and charity, (which to ob∣serve* 1.447 are of themselves a very good Religion) is a necessary du∣ty* 1.448 of the day; and to do acts of publick Religion is the other part of it. So much is made matter of duty by the interventi∣on* 1.449 of Authority: and though the Church hath made no more prescriptions in this, & God hath made none at all; yet he who keeps the Day most strictly, most religiously, he keeps it best,

and most consonant to the design of the Church, and the ends of Religion, and the op∣portunity of the present leisure, and the interests of his Soul. The acts of Religion pro∣per for the Day are Prayers and publick Liturgies, Preaching, Catechizing, acts of Cha∣rity, Visiting sick persons, acts of Eucharist to God, of Hospitality to our poor neigh∣bours, of friendliness and civility to all, reconciling differences; and after the publick Assemblies are dissolved, any act of direct Religion to God, or of ease and remission to Servants, or whatsoever else is good in Manners, or in Piety, or in Mercy. What is said of this great Feast of the Christians is to be understood to have a greater 〈◊〉〈◊〉 and ob∣ligation in the Anniversary of the Resurrection, of the Ascension; of the Nativity of our Blessed Saviour, and of the descent of the Holy Spirit in Pentecost. And all days festi∣val to the honour of God in remembrance of the holy Apostles, and Martyrs, and depart∣ed Saints, as they are with prudence to be chosen and retained by the Church, so as not to be unnecessary, or burthensome, or useless; so they are to be observed by us as instan∣ces of our love of the communion of Saints, and our thankfulness for the blessing, and the example.

26. Honour thy Father and thy Mother. This Commandment Christ made also to* 1.450 be Christian by his frequent repetition and mention of it in his Sermons and Laws, and so ordered it, that it should be the band of civil Government and Society. In the Deca∣logue God sets this Precept immediately after the duties that concern himself, our duty to Parents being in the consines with our duty to God, the Parents being in order of na∣ture next to God, the cause of our being and production, and the great Almoners of E∣ternity, conveying to us the essences of reasonable Creatures, and the charities of Hea∣ven. And when our Blessed Saviour in a Sermon to the 〈◊〉〈◊〉 spake of duty to Pa∣rents, he rescued it from the impediments of a vain tradition, and secured this Duty, though against a pretence of Religion towards God, telling us that God would not him∣self accept a gift which we took from our Parents needs. This duty to Parents is the very 〈◊〉〈◊〉 and band of Commonwealths. He that honours* 1.451 his Parents will also love his Brethren derived from the same loins, he will dearly account of all his relatives and persons of* 1.452 the same cognation; and so Families are united, and 〈◊〉〈◊〉 them Cities and Societies are framed. And because Parents and Pa∣triarchs* 1.453 of 〈◊〉〈◊〉 and of Nations had regal power, they who by any change 〈◊〉〈◊〉 in the care and government of Cities and Kingdomes succeeded in the power and authority of Fa∣thers,* 1.454 and became so in estimate of Law and true Divinity to* 1.455 all their people. So that the Duty here commanded is due to all our Fathers in the sense of Scripture and Laws, not onely to our natural, but to our civil Fathers, that is, to Kings and Governours. And the Scripture adds Mothers, for they also, being instru∣ments of the blessing, are the objects of the Duty. The duty is, Honour, that is, Reve∣rence and Support, if they shall need it. And that which our Blessed Saviour calls* 1.456 not 〈◊〉〈◊〉 our Parents in S. Matthew, is called in S. Mark doing nothing for them;* 1.457 and Honour is expounded by * 1.458 S. Paul to be maintenance as* 1.459 well as reverence. Then we honour our Parents, if with great readiness we minister to their necessities, and communicate our* 1.460 estate, and attend them in sicknesses, and supply their wants, and, as much as lies in us, give them support, who gave us being.

27. Thou shalt do no Murther: so it was said to them of old time. He that kills shall* 1.461* 1.462 be guilty of Judgment, that is, he is to die by the sentence of the Judge. To this Christ* 1.463 makes an appendix, But I say unto you, he that is angry with his Brother without a cause shall be in danger of the Judgment. This addition of our Blessed Saviour, as all the other, which are severer explications of the Law than the Jews admitted, was directed against the vain and imperfect opinion of the Lawyers, who thought to be justified by their ex∣ternal works, supposing, if they were innocent in matter of fact, God would require no more of them than Man did, and what by custome or silence of the Laws was not punishable by the Judge, was harmless before God; and this made them to trust in the letter, to neglect the duties of Repentance, to omit asking pardon for their secret ir∣regularities, and the obliquities and aversations of their spirits; and this S. Paul also complains of, that neglecting the righteousness of God, they sought to establish their own,* 1.464 that is, according to Man's judgment. But our Blessed Saviour tells them that such an innocence is not enough; God requires more than conformity, and observation of the

fact, and exteriour 〈◊〉〈◊〉, placing Justice not in legal innocency, or not being con∣demned in judgment of the Law and humane judicature, but in the righteousness of the spirit also: for the first acquits us before man, but by this we shall be held up∣right in judgment before the Judge of all the world. And therefore besides abstinence from murther or actual wounds, Christ forbids all anger without cause against our Bro∣ther, that is, against any man.

28. By which not the first motions are forbidden, the twinklings of the eye, as the Philosophers call them, the pro-passions and sudden and irresistible alterations; for it is impossible to prevent them, unless we could give our selves a new nature, any* 1.465 more than we can refuse to wink with our eye when a sudden blow is offered at it, or refuse to yawn when we see a yawning sleepy person: but by frequent and habitual mortification, and by continual watchfulness, and standing in readiness against all in∣advertencies, we shall lessen the inclination, and account fewer sudden irreptions. A wise and meek person should not kindle at all, but after violent and great collision; and then, if like a flint he sends a spark out, it must as soon be extinguished as it shews, and cool as soon as sparkle. But however, the sin is not in the natural disposition. But when we entertain it, though it be, as 〈◊〉〈◊〉 expresses it, cum voluntate non 〈◊〉〈◊〉, without* 1.466 a determination of revenge, then it begins to be a sin. Every indignation against the person of the man, in us is pride and self-love, and towards others ungentleness, and an immorigerous spirit. Which is to be understood, when the cause is not sufficient, or when the anger continues longer, or is excessive in the degrees of its proportion.

29. The causes of allowable Anger are, when we see God dishonoured, or a sin com∣mitted, or any irregularity, or fault in matter of Government; a fault against the laws of a family or good manners, disobedience or stubbornness; which in all instances where they may be prudently judged such by the Governour, yet possibly they are not all direct sins against God and Religion. In such cases we may be angry. But then we may also sin, if we exceed in time, or measure of degree.

30. The proportion of time S. Paul expresses, by not letting the Sun set upon 〈◊〉〈◊〉* 1.467 anger. Leontius Patricius was one day extremely and unreasonably angry with John the Patriarch of Alexandria; at Evening the Patriarch sent a servant to him with this message, Sir, the Sun is set: upon which Patricius reflecting, and the grace of God making the impression deep, visible and permanent, he threw away his anger, and became wholly subject to the counsel and ghostly aids of the Patriarch. This limit S. Paul borrowed from the Psalmist: for that which in the fourth Psalm verse 5. we read, Stand in awe, and sin not, the Septuagint reads, Be angry, but sin not. And this mea∣sure is taken from the analogy of the Law of the Jews, that a malefactor should not hang upon the accursed tree after the Sun was set: and if the Laws laid down their just anger against Malefactors as soon as the Sun descended, and took off his beams from be∣holding the example; much more is it reasonable that a private anger, which is not warranted by authority, not measured by laws, not examined by solemnities of Justice, not made reasonable by considering the degree of the causes, not made charitable by in∣tending the publick good, not secured from injuriousness by being disinterest, and such an anger in which the party is judge and witness and executioner; it is (I say) but rea∣son such an anger should unyoke and go to bed with the Sun, since Justice and Authori∣ty laid by the Rods and Axes as soon as the Sun unteamed his chariot. Plutarch reports* 1.468 that the Pythagoreans were strict observers of the very letter of this caution: For if An∣ger had boiled up to the height of injury or reproach, before Sun set they would shake hands, salute each other, and depart friends: for they were ashamed that the same anger which had disturbed the counsels of the day should also trouble the quiet and dreams of the night, lest anger by mingling with their rest and nightly fancies should grow natu∣ral and habitual. Well, anger must last no longer; but neither may a Christian's anger last so long; for if his anger last a whole day, it will certainly before night sour into a crime. A man's anger is like the Spleen, at the first it is natural, but in its excess and distemper it swells into a disease: and therefore although to be angry at the pre∣sence of certain objects is natural, and therefore is indifferent, because he that is an essen∣tial enemy to sin never made sin essential to a man; yet unless it be also transient and pass off at the command of Reason and Religion, it quickly becomes criminal. The meaning is, that it be no more but a transient Passion, not permanent at all; but that the anger against the man pass into indignation against the crime, and pity of the person, till the pity grows up into endeavours to help him. For an angry, violent and disturbed man is like that white Bramble of Judaea, of which Josephus reports, that it is set on 〈◊〉〈◊〉 by impetuous winds, & consumes it self, and burns the neighbour-plants:

and the * 1.469 evil effects of a violent and passionate Anger are so great, so dangerous, so known to all the world, that the very consideration of them is the best argument in the world to dispute against it; Families and Kingdomes have suffered horrid calami∣ties; and whatsoever is violent in art or nature hath been made the instrument of sad∣ness in the hands of Anger.

31. The measure of the degree is to be estimated by humane prudence, that it exceed not the value of the cause, nor the proportion of other circumstances, and that it cause no eruption into indiscretions or undecencies. For therefore Moses's anger, though for God and Religion, was reproved, because it went forth into a violent and troubled ex∣pression, and shewed the degree to be inordinate. For it is in this passion as in Light∣ning, which, if it only breaks the cloud and makes a noise, shews a tempest and di∣sturbance in nature, but the hurt is none; but if it seises upon a man, or dwells upon a house, or breaks a tree, it becomes a judgment and a curse. And as the one is a mis∣chief in chance and accident, so the other is in morality and choice: if it passes from passion into action, from a transient violence to a permanent injury, if it abides, it scorch∣es the garment or burns the body; and there is no way to make it innocent, but to re∣move and extinguish it, and, while it remains, to tie the hands, and pare the nails, and muzzle it, that it may neither scratch, nor bite, nor talk. An anger in God's cause may become unhallowed, if it sees the Sun rise and set: and an anger in the cause of a man is innocent according to the degrees of its suddenness and discontinuance; for by its quick∣ness and volatile motion it shews that it was 1. unavoidable in its production, or 2. that it was 〈◊〉〈◊〉 in the event, or 3. quickly suppressed: according to which several cases Anger is either 1. natural, or 2. excusable, or 3. the matter of a vertue.

32. The Vulgar 〈◊〉〈◊〉 Bible in this Precept of our Blessed Saviour reads not the ap∣pendix, without a cause, but indefinitely, he that is angry with his Brother; and S. 〈◊〉〈◊〉 affirms that the clause without a cause is not to be found in the true Greek copies: upon supposition of which, because it is not to be imagined that all Anger in 〈◊〉〈◊〉 causes and in all degrees is simply unlawful, and S. Paul distinguishes being angry from committing a sin, Be angry, but sin not, these words are left to signifie such an anger as is the crime of Homicide in the heart, like the secret Lusting called by Christ Adultery in the heart; and so here is forbidden not only the outward act, but the inward inclinations to 〈◊〉〈◊〉, that is, * 1.470 an Anger with deliberation and purpose of revenge, this being explicative and additional to the Precept forbidding Murther: which also our Blessed Saviour seems to have intended, by threatning the same penalty to this anger or spiritual Homicide which the Law inflicted upon the actual and external, that is, judgment or condemnation. And because this prohibition of Anger is an explication and more severe commentary upon the Sixth Commandment, it is more than probable that this Anger, to which condemnation is threatned, is such an Anger as hath entertain∣ed something of mischief in the spirit. And this agrees well enough with the former interpretation, save that it affirms no degree of anger to be criminal as to the height of condemnation, unless it be with a thought of violence or desires of revenge; the other degrees receiving their heightnings and declensions as they keep their distance or ap∣proach to this. And besides, by not limiting or giving caution concerning the cause, it restrains the malice only or the degree, but it permits other causes of anger to be inno∣cent besides those spiritual and moral, of the interests of God's glory and Religion. But this is also true, which soever of the readings be retained. For the irascible faculty having in nature an object proper to its constitution and natural design, if our anger be commen∣ced upon an object naturally troublesome, the anger is very natural, and no-where said to be irregular. And he who is angry with a servant's unwariness or inadvertency, or* 1.471 the remisness of a child's spirit and application to his studies, or on any sudden displea∣sure, is not in any sense guilty of prevaricating the Sixth Commandment, unless besides the object he adds an inequality of degree, or unhandsome circumstance, or adjunct. And possibly it is not in the nature of man to be strict in discipline, if the prohibitions of Anger be confined only to causes of Religion; and it were hard that such an Anger which is innocent in all effects, and a good instrument of Government, should become criminal and damnable; because some instances of displeasure are in actions not certain∣ly and apparently sinful. So that our Blessed Saviour forbidding us to be angry without a cause, means such causes which are not only irregularities in Religion, but 〈◊〉〈◊〉 in manners; and an Anger may be religious, and political, and oeconomical, ac∣cording as it meets with objects proper to it in several kinds. It is sometimes necessary

that a man carry a tempest in his face and a rod in his hand; but for ever let him have* 1.472 a smooth mind, or at least under command, and within the limits of Reason and Reli∣gion, that he may steer securely, and avoid the rocks of sin: for then he may reprove a friend that did amiss, or chastise an offending son, or correct a vicious servant. The summe is this: There are no other bounds to hallow or to allow and legitimate Anger but that, 1. The cause be Religion, or matter of Government: 2. That the degree of the Anger in prudent accounts be no bigger than the cause: 3. That if it goes forth, it be not expressed in any action of uncharitableness, or unseasonable vio∣lence: 4. Whether it goes forth or abides at home, it must not dwell long any-where; nor abide in the form of a burning coal, but at the most of a thin flame, thence passing into air salutary and gentle, fit to breath, but not to blast. There is this onely nicety to be observed: That although an Anger arising for Religion, or in the matter of 〈◊〉〈◊〉, cannot innocently abide long; yet it may abide till it hath passed forth into its proper and temperate expression, whether of reprehension or chastisement, and then it must sit down. But if the Anger arises from another cause, (provided it be of it self innocent, not sinful in the object or cause) the passion in its first spring is also innocent, because it is 〈◊〉〈◊〉, and on the sudden unavoidable: but this must be sup∣pressed within, and is not permitted to express it self at all: for in that degree in which it goes out of the mouth, or through the eyes, or from the hand, in that degree it is vio∣lent, ought to be corrected and restrained; for so that passion was intended to be turn∣ed into vertue. For this passion is like its natural parent or instrument: And if Cho∣ler keeps in its proper seat, it is an instrument of digestion; but if it goes forth into the stranger regions of the body, it makes a Fever: and this Anger which commences upon natural causes, though so far as it is natural it must needs be innocent, yet when any consent of the will comes to it, or that it goes forth in any action or voluntary significa∣tion, it also becomes criminal. Such an Anger is only permitted to be born and die; but it must never take nourishment, or exercise any act of life.

33. But if that prohibition be 〈◊〉〈◊〉, then it is certain the analogy of the Com∣mandment, of which this is an explication, refers it to Revenge or Malice: it is an An∣ger that is Wrath, an Anger of Revenge or Injury, which is here prohibited. And I add this consideration, That since it is certain that Christ intended this for an explica∣tion of the prohibition of Homicide, the clause of [* 1.473 without cause] seems less natural and proper. For it would intimate, that though anger of Revenge is forbidden when it is rash and unreasonable; yet that there might be a cause of being angry with a pur∣pose of revenge and recompence, and that in such a case it is permitted to them to whom in all other it is denied, that is, to private persons; which is against the meekness and charity of the Gospel. More reasonable it is, that as no man might kill his Brother in Moses's Law by his own private authority; so an Anger is here forbidden, such an Anger which no qualification can permit to private persons, that is, an Anger with purposes of Revenge.

34. But Christ adds, that a farther degree of this sin is, when our Anger breaks out in contumelies and ill language, and receives its increment according to the degree and injury of the reproach. There is a Homicide in the tongue as well as in the heart; and he that kills a mans * 1.474 reputation by calumnies, or slander, or open reviling, hath broken this Commandment. But this is not to be understood so, but that* 1.475 persons in authority or friends may reprehend a vicious person in language proper to his crime, or expressive of his malice or iniquity. Christ called Herod Fox: and although S. Michael brought not a railing accusation against Satan, yet the Scripture calls him an Accuser, and Christ calls him the Father of lies, and S. Peter, a devourer and a roaring Lion; and S. John calls Dio∣trephes a lover of pre-eminence, or ambitious. But that which is here forbidden, is not a representing the crimes of the man for his emendation, or any other charitable or religious end, but a reviling him to do him mischief, to murther his reputation: which also shews, that whatever is here forbidden is in some sense or other accounted Homicide; the Anger in order to re∣proach, and both in order to murther, subject to the same punishment, because for∣bidden in the same period of the Law; save only that, according to the degrees of the sin, Christ proportions several degrees of punishment in the other world, which he apportions to the degrees of death which had ever been among the Jews, viz. the Sword, & Stoning to death, which were punishments legal and judicial, and the Burning

infants in the Valley of Hinnom, which was a barbarous and superstitious custome used formerly by their Fathers in imitation of the Phoenician accursed rites.

35. The remedies against Anger, which are prescribed by Masters of spiritual life, are partly taken from rules of Prudence, partly from Piety and more precise rules of Re∣ligion. In Prudence, 1. Do not easily entertain, or at all encourage, or willingly hear, or promptly believe Tale-bearers and reporters of other mens faults: for oftentimes we are set on fire by an ignis 〈◊〉〈◊〉, a false flame, and an empty story. 2. Live with peaceable people, if thou canst. 3. Be not inquisitive into the misdemeanours of others, or the reports which are made of you. 4. Find out reasons of excuse to alleviate and les∣sen the ignorances of a friend, or carelesnesses of a servant. 5. Observe what object is aptest to inflame thee, and by special arts of fortification stop up the avenues to that part: If Losses, if Contempt, if Incivilities, if Slander, still make it the greatest part of your imployment to subdue the impotency of that Passion that is more apt to raise tem∣pests. 6. Extirpate petty curiosities of Apparel, Lodging, Diet, and learn to be indif∣ferent in circumstances; and if you be apt to be transported with such little things, do some great thing that shall cut off their frequent intervening. 7. Do not multiply secu∣lar cares, and troublesome negotiations which have variety of conversation with several humours of men and accidents of things; but frame to thy self a life simple as thou canst, and free from all affectations. 8. Sweeten thy temper and allay the violence of thy spi∣rit with some convenient, natural, temperate and medicinal solaces; for some dispositi∣ons we have seen inflamed into Anger, and often assaulted by Peevishness, through im∣moderate fasting and inconvenient austerities. 9. A gentle answer is an excellent Remo∣ra to the progresses of Anger, whether in thy self or others. For Anger is like the waves of a troubled sea; when it is cor∣rected* 1.476 with a soft reply, as with a little strand, it retires, and leaves nothing behind it but froth and shells, no permanent mischief. 10. ((a) 1.477) Silence is an excellent art: and that was the advice which S. Isaac, an old religious person in the Primitive Church, is reported to have followed, to suppress his Anger within his breast, and use what means he could there to strangle it; but never permit∣ting it to go forth in language: Anger and Lust being like fire, which if you enclose, suffering it to have no emission, it perishes and dies; but give it the smallest vent, and it rages to a consumption of all it reaches. And this advice is coincident with the general rule which is prescribed in all temptations, that Anger be sup∣pressed in its cradle and first ((b) 1.478 assaults. 11. Lastly, let every man be careful that in his Repentance, or in his Zeal, or his Re∣ligion, he be as dispassionate and free from Anger as is possible; lest Anger pass upon him in a reflex act, which was rejected in the direct. Some mortifi∣ers in their contestation against Anger, or any evil or troublesome principle, are like Cri∣ers of Assizes, who calling for silence make the greatest noise; they are extremely angry when they are fighting against the habit or violent inclinations to Anger.

36. But in the way of more strict Religion it is advised, that he who would cure his Anger should pray often. It is S. Austin's counsel to the Bishop Auxilius, that, like the Apostles in a storm, we should awaken Christ, and call to him for aid, lest we shipwreck in so violent 〈◊〉〈◊〉 and impetuous disturbances. 2. Propound to thy self the example of Meek and Patient persons; remembring always that there is a family of Meek Saints, of which Moses is the Precedent; a family of Patient Saints, under the conduct of Job: every one in the mountain of the Lord shall be gathered to his own Tribe, to his own Family, in the great day of Jubilee: and the Angry shall perish with the effects of An∣ger; and peevish persons shall be vexed with the disquietness of an eternal worm and sting of a vexatious Conscience, if they suffer here the transportations and saddest effects of an unmortified, habitual and prevailing anger. 3. Above all things endeavour to be humble, to think of thy self as thou deservest, that is, meanly and unworthily; and in reason it is to be presumed thou wilt be more patient of wrong, quiet under affronts and injuries, susceptive of inconveniences, and apt to entertain all adversities, as instruments of Humiliation. deleteries of Vice, corrections of undecent Passions, and instruments of Vertue. 4. All the Reason, and all the Relations, and all the Necessities of mankind are daily arguments against the violences and inordinations of Anger. For he that would not have his Reason confounded, or his discourse useless, or his family be a den of Lions; he that would not have his Marriage a daily duel, or his Society troublesome, or his Friendship formidable, or his Feasts bitter; he that delights not to have his Disci∣pline cruel, or his Government tyrannical, or his Disputations violent, or his Civilities un∣mannerly,

or his Charity be a rudeness, or himself brutish as a Bear, or peevish as a Fly, or miserable upon every accident and in all the changes of his life, must mortifie his An∣ger. For it concerns us as much as Peace, and Wisdome, and Nobleness, and Charity, and Felicity are worth, to be at peace in our breasts, and to be pleased with all God's Pro∣vidence, and to be in charity with every thing, and with every man.

37. Thou shalt not commit Adultery. These two Commandments are immediate to* 1.479 each other, and of the greatest cognation: for Anger and Lust work upon one subject; and the same fervours of bloud which make men revengeful,* 1.480 will also make men unchast. But the prohibition is repeated in the words of the old Commandment; so it was said to them of old: which was not only a prohibition of the violation of the rights of Marriage, but was even among the Jews extended to signifie all mixture of sexes not matrimonial. For Adultery in Scripture is sometimes used to signifie Fornication, and Fornication for Adultery; as it is expressed in the per∣missions of Divorce in the case of Fornication: and by Moses's Law Fornication also was forbidden, and it was hated also and reproved in the natural. But it is very probable that this Precept was restrained only to the instance of Adultery in the proper sense, that is, violation of Marriage; for Moses did in other annexes of the Law forbid Fornica∣tion. And as a blow or wound was not esteemed in Moses's Law a breach of the sixth Commandment; so neither was any thing but Adultery esteemed a violation of the se∣venth by very many of their own Doctors: of which I reckon this a sufficient probation, because they permitted stranger Virgins and Captives to fornicate; only they believed it sinful in the Hebrew Maidens. And when two Harlots pleaded before Solomon for the Bastard-child, he gave sentence of their question, but nothing of their crime. * 1.481 Stran∣gers with the Hebrews signified many times Harlots, because they were permitted to be such, and were entertained to such purposes. But these were the licences of a looser in∣terpretation; God having to all Nations given sufficient testimony of his detestation of all Concubinate not hallowed by Marriage: of which among the Nations there was a∣bundant testimony, in that the Harlots were not permitted to abide in the Cities, and wore veils in testimony of their shame and habitual undecencies; which we observe * 1.482 in the story of Thamar, and also in Chrysippus. And although it passed without punish∣ment, yet never without shame, and a note of turpitude. And the abstinence from For∣nication was one of the Precepts of Noah, to which the Jews obliged the stranger-Pro∣selytes, who were only Proselytes of the House: and the Apostles inforce it upon the Gentiles in their first Decree at Jerusalem, as renewing an old stock of Precepts and obli∣gations in which all the converted & religious Gentiles did communicate with the Jews.

38. To this Christ added, that the Eyes must not be adulterous; his Disciples must not only abstain from the act of unlawful Concubinate, but from the impurer intuition of a wife of another man: so according to the design of his whole Sermon opposing the Righteousness of the Spirit to* 1.483 that of the Law, or of Works, in which the Jews confided. Christians must have chast desires, not indulging to themselves* 1.484 a liberty of looser thoughts; keeping the threshold of their Temples pure, that the Holy Ghost may observe nothing un∣clean in the entry of his habitation. For he that lusts after a* 1.485 woman, wants nothingto the consummation of the act but some convenient circumstances; which because they are not in our power the act is impe∣ded, but nothing of the malice abated. But so severe in this was our Blessed Master, that he commanded us rather to put our eyes out than to suffer them to become an offence to us, that is, an inlet of sin, or an invitation or transmission of impurity: by putting our eye out meaning the extinction of all incentives of Lust, the rejection of all opportunities and occasions, the quitting all conditions of advantage which ministers fuel to this Hell∣fire. And by this severity we must understand all beginnings, temptations, likenesses, and insinuations and minutes 〈◊〉〈◊〉 Lust and impurity to be forbidden to Christians; such as are all morose delectations in vanity, wanton words, gestures, Balls, revellings, wan∣ton diet, garish and lascivious dressings and trimmings of the body, looser Banquetings: all making provisions for the flesh to fulfill the lusts of it, all lust of Concupiscence, and all lust of the eye, and all lust of the hand, unclean contracts, are to be rescinded, all lust of the tongue and palate, all surfeiting and drunkenness: for it is impossible to keep the spirit pure, if it be exposed to all the entertainment of enemies. And if Christ forbad the wanton eye, and placed it under the prohibition of Adultery; it is certain, whatsoever ministers to that Vice, and invites to it, is within the same restraint; it is

the eye, or the hand, or the foot, that is to be cut off. To this Commandment Fastings and severe Abstinences are apt to be reduced, as being the proper abscission of the instru∣ments and temptations of Lust, to which Christ invites by the mixt proposition of threat∣ning and reward; for better it is to go to Heaven with but one eye or one foot, that is, with a body half nourished, than with full meals and an active Lust to enter into Hell. And in this our Blessed Lord is a Physician rather than a Law-giver: for abstinence from all impure Concubinate, and morose delectations so much as in thought, being the Com∣mandment of God; that Christ bids us retrench the occasions and insinuations of Lust, it is a facilitating the duty, not a new severity, but a security and caution of prudence.

39. Thou shalt not steal. To this Precept Christ added nothing; because God had al∣ready* 1.486 in the Decalogue 〈◊〉〈◊〉 this Precept with a restraint upon the * 1.487 desires. ((a) 1.488) For the Tenth Commandment sorbids all coveting of our Neighbour's goods: for the Wife there reckoned, and forbidden to be desired from another man, is not a restraint of Libidinous appetite, but of the Covetous; it be∣ing accounted part of wealth to have a numerous family, many wives and many servants: and this also God by the Prophet* 1.489 Nathan upbraided to David, as an instance of David's wealth* 1.490 and God's liberality. But yet this Commandment Christ adop∣ted into his Law, it being prohibited by the natural Law, or the Law of right Reason, Commonwealths not being able to subsist without distinction of Dominion, nor industry to be encouraged but by propriety, nor Families to be main∣tained* 1.491 but by defence of just rights and truly-purchased Possessions. And this Prohibi∣tion extends to all injustice, whether done by force or fraud; whether it be by ablation, or prevention, or detaining of rights; any thing in which injury is done directly or ob∣liquely to our Neighbour's fortune.

40. Thou shalt not bear false witness. That is, Thou shalt not answer in judgment* 1.492 against thy Neighbour falsely: which testimony in the Law was given solemnly and by Oath, invoking the Name of God. 〈◊〉〈◊〉 adjure thee by God that thou tell us whether thou be the CHRIST, said the High Priest* 1.493 to the Blessed Jesus, that is, speak upon thy Oath; and then he* 1.494 told them fully, though they made it the pretence of murther∣ing him, and he knew they would do so. Confessing and wit∣nessing truth is giving glory to God: but false witness is high injustice, it is inhumanity and treason against the quietness, or life, or possession of a just person; it is in it self irregular and unreasonable, and therefore is so forbidden to Chri∣stians, not only as it is unjust, but as it is false. For a Lie in communication and pri∣vate converse is also forbidden as well as unjust testimony; ((a) 1.495 * 1.496 Let every man speak truth with his Neighbour, that is, in private society: and whether a Lie be in * 1.497 jest or earnest, when the purpose is to deceive and abuse, though in the smallest instance, it is in that degree criminal as it is injurious. I find not the same affirmed in every deception of our Neighbours, where∣in no man is injured, and some are benefited; the errour of the affirmation being no∣thing but a natural irregularity, nothing malicious, but very charitable. I find no se∣verity superadded by Christ to this Commandment prohibiting such discourse which, without injury to any man, deceives a man into Piety or safety. But this is to be ex∣tended no farther: In all things else we must be severe in our discourses, and neither lie in a great matter nor a small, for the custom thereof is not good, saith the son of Si∣rach. I could add concerning this Precept, That Christ having left it in that condi∣tion he found it in the Decalogue, without any change or alteration of circumstance, we are commanded to give true testimony in Judgment; which because it was under an Oath, there lies upon us no prohibition, but a severity of injunction to swear truth in Judgment when we are required. The securing of Testimonies was by the sanctity of an Oath, and this remains unaltered in Christianity.

41. Thou shalt not covet. This Commandment we find no-where repeated in the* 1.498 Gospel by our Blessed Saviour; but it is inserted in the repeti∣tion* 1.499 of the Second Table, which S. Paul mentioned to the Ro∣mans: for it was so abundantly expressed in the inclosures of o∣ther* 1.500 Precepts, and the whole design of Christ's Doctrine, that it was less needful specially to express that which is every-where affixed to many Precepts Evangelical. Particularly it is inherent

in the first Beatitude, Blessed are the poor in spirit; and it means, that we should not wish our Neighbour's goods with a deliberate entertained desire, but that upon the com∣mencement of the motion it be disbanded instantly: for he that does not at the first ad∣dress and 〈◊〉〈◊〉 of the passion suppress it, he hath given it that entertainment which in every period of staying is a degree of morose delectation in the appetite. And to this I find not Christ added any thing, for the Law it self, forbidding to entertain the desire, hath commanded the instant and present suppression; they are the same thing, and cannot reasonably be distinguished. Now that Christ in the instance of Adultery hath commanded to abstain also from occasions and accesses towards the Lust, in this hath not the same severity; because the vice of Covetousness is not such a wild-fire as Lust is, not inflamed by contact, and neighbourhood of all things in the world: every thing may be instrumental to libidinous desires, but to covetous appetites there are not temp∣tations of so different natures.

42. Concerning the order of these Commandments it is not unusefully observed, that, if we account from the first to the last, they are of greatest perfection which are last described; and he who is arrived to that severity and dominion of himself as not to desire his Neighbour's goods, is very far from actual injury, and so in proportion; it be∣ing the least degree of Religion to confess but One God. But therefore Vices are to take their estimate in the contrary order: he that prevaricates the First Commandment is the greatest sinner in the world; and the least is he that only covets without any actual injustice. And there is no variety or objection in this, unless it be altered by the accidental difference of degrees; but in the kinds of sin the Rule is true: this onely, The Sixth and Seventh are otherwise in the Hebrew Bibles than ours, and in the Greek otherwise in Exodus than in Deuteronomy; and by this rule it is a greater sin to commit Adultery than to Kill; concerning which we have no certainty, save that S. Paul in one respect makes the sin of Uncleanness the greatest of any sin, whose scene lies in the body; Every sin is without the body, but he that commits Fornication sins a∣gainst his own body.

The PRAYER.

O Eternal Jesus, Wisdome of the Father, thou light of Jews and Gentiles, and the great Master of the world, who by thy holy Sermons and clearest revelations of the mysteries of thy Father's Kingdom didst invite all the world to great degrees of Justice, Purity and Sanctity, and instruct us all in a holy Institution, give us understanding of thy Laws; that the light of thy celestial Doctrine illuminating our darknesses, and making bright all the recesses of our spirits and understandings, we may direct our feet, all the lower man, the affections of the inferiour appetite, to walk in the paths of thy Commandments. Dearest God, make us to live a life of Religion and Justice, of Love and Duty; that we may adore thy Majesty, and reverence thy Name, and love thy Mercy, and admire thy infinite glories and perfections, and obey thy Precepts. Make us to love thee for thy self, and our neighbours for thee; make us to be all Love and all Duty: that we may adorn the Gospel of thee our Lord, walking worthy of our Vocation; that as thou hast called us to be thy Disciples, so we may walk therein, doing the work of faithful servants, and may receive the adoption of sons, and the gift of eternal glory, which thou hast reserved for all the Disciples of thy holy Institution. Make all the world obey thee as a Prophet; that, being redeemed and purified by thee our High Priest, all may reign with thee our King in thy eternal Kingdom, O Eternal Jesus, Wisdom of thy Father.

Amen.

Of the Three additional Precepts which Christ superindu∣ced, and made parts of the Christian Law.

DISCOURSE XI. Of CHARITY, with its parts, Forgiving, Giving, not Judging.

Of Forgiveness. PART I.

1. THE Holy Jesus coming to reconcile all the world to God, would reconcile all the parts of the world one with another, that they may rejoyce in their common band and their common Salvation. The first instance of Charity forbad to Christians all Revenge of Injuries; which was a perfection and endearment of duty be∣yond what either most * 1.501 of the old Philosophers, or the Laws of the Nations 〈◊〉〈◊〉 of Moses, ever practised or enjoyned. For Revenge was esteemed to unhallowed, unchristian natures as sweet as life, a satisfaction of injuries, and the onely cure of maladies and affronts. Onely, Laws of the wisest Com∣monwealths commanded that Revenge should be taken by the Judge; a few cases being excepted, in which, by sen∣tence of the Law, the injured person or his nearest Rela∣tive might be the Executioner of the Vengeance: as a∣mong* 1.502 the Jews in the case of Murther; among the Ro∣mans,* 1.503 in the case of an Adulteress or a ravished daughter,* 1.504 the Father might kill the Adulteress or the Ravisher. In* 1.505 other things the Judge onely was to be the Avenger. But Christ commanded his Disciples, rather than to take revenge, to expose themselves to a second injury, rather offer the other cheek than be avenged for a blow on this; For vengeance belongs to God, and he will retaliate: and to that wrath we must give place, saith S. Paul; that is, in well∣doing and evil suffering commit our selves to his righteous judgment, leaving room for his ex∣ecution,* 1.506 who will certainly do it, if we snatch not the sword from his arm.

2. But some observe, that our Blessed Saviour instanced but in smaller injuries: He that bad us suffer a blow on the cheek, did not oblige us tamely to be sacrificed; he that enjoyned us to put up the loss of our Coat and Cloak, did not signifie his pleasure to be that we should 〈◊〉〈◊〉 our Family to be turned out of doors, and our whole Estate aliened and cancelled, especially we being otherwise obliged to provide for them under the pain of the curse of Infidelity. And indeed there is much reason our defences may be extend∣ed, when the injuries are too great for our sufferance, or that our defence bring no great∣er damage to the other than we divert from our selves. But our Blessed Saviour's prohibition is instanced in such small particulars, which are no limitations of the gene∣ral Precept, but particulars of common consideration. But I say unto you, resist not evil:* 1.507 so our English Testament reads it; but the word signifies avenge not evil, and it binds us to this only, that we be not avengers of the wrong, but rather suffer twice, than once to be avenged. He that is struck on the face may run away, or may divert the blow, or bind the hand of his enemy; and he whose Coat is snatched away may take it again, if without injury to the other he may do it. We are sometimes bound to resist evil: every clearing of our innocence, refuting of calumnies, quitting our selves of re∣proach, is a resisting evil; but such which is hallowed to us by the example of our Lord himself and his Apostles. But this Precept is clearly expounded by S. Paul, Render* 1.508 not evil for evil, that is, be not revenged: You may either secure or restore your selves to the condition of your own possessions or fame, or preserve your life, provided that no evil be returned to him that offers the injury. For so sacred are the Laws of Christ, so holy and great is his Example, so much hath he endear'd us who were his enemies, and so frequently and severely hath he preached and enjoyned Forgiveness; that he who

knows not to forgive, knows not to be like a Christian, and a Disciple of so gentle a Master.

3. So that the smallness or greatness of the instance alters not the case in this duty: In the greatest matters we are permitted only to an innocent defence, in the smallest we may do so too: I may as well hold my coat fast as my gold, and I may as well hide my goods as run away, and that's a defence; and if my life be in danger, I must do no more but defend my 〈◊〉〈◊〉. Save only that defence in case of life is of a larger significati∣on than in case of goods. I may wound my enemy, if I cannot else be safe; I may disarm him, or in any sence disable him, and this is extended even to a liberty to kill* 1.509 him, if my defence necessarily stands upon so hard conditions: for although I must not give him a wound for a wound, because that cannot cure me, but is certainly Re∣venge; yet when my life cannot be otherwise safe than by killing him, I have used that liberty which Nature hath permitted me, and Christ hath not forbidden, who only in∣terdicted Revenge, and for bad no desence which is charitable and necessary, and not blended with malice and anger. And it is as much Charity to preserve my self as him, when I fear to die.

4. But although we find this no-where forbidden, yet it is very consonant to the ex∣cellent mercy of the Gospel, and greatly laudable, if we chuse rather to lose our life; in imitation of Christ, than save it by the loss of another's in pursuance of the permissi∣ons of Nature. When Nature only gives leave, and no Law-giver gives command to defend our lives, and the excellence of Christianity highly commends dying for our enemies, and propounds to our imitation the greatest Example that ever could be in the world; it is a very great imperfection, if we chuse not rather to obey an insinuation of the Holy Jesus, than with greediness and appetite pursue the bare permissions of Na∣ture. But in this we have no necessity. Only this is to be read with two cautions. 1. So long as the assaulted person is in actual danger, he must use all arts and subter∣fuges which his wit or danger can supply him with, as passive defence, flight, arts of diversion, entreaties, soft and gentle answers, or whatsoever is in its kind innocent, to prevent his sin and my danger; that when he is forced to his last defence, it may be certain he hath nothing of Revenge mingled in so sad a remedy. 2. That this be not* 1.510 understood to be a permission to defend our lives against an angry and unjust Prince: for if my lawful Prince should attempt my life with rage, or with the abused solemni∣ties of Law; in the first case the Sacredness of his Person, in the second, the reverence and religion of Authority, are his defensatives, and immure him, and bind my hands, that I must not 〈◊〉〈◊〉 them up, but to Heaven, for my own defence and his pardon.

5. But the vain pretences of vainer persons have here made a Question where there is no seruple; And if I may defend my Life with the sword, or with any thing which Nature and the Laws forbid not, why not also mine Honour, which is as dear as life, which makes my 〈◊〉〈◊〉 without contempt, useful to my friend, and comfortable to my self? For to be reputed a Coward, a baffled person, and one that will take affronts, is to be miserable and scorned, and to invite all insolent persons to do me injuries. May I not be permitted to fight for mine Honour, and to wipe off the stains of my reputation? Honour is as dear as life, and sometimes dearer. To this I have many things to say, For that which men in this question call Honour is nothing but a reputation amongst persons vain, unchristian in their deportment, empty and ignorant souls, who count that the standard of Honour which is the instrument of reprobation; as if to be a Gentleman were to be no Christian. They that have built their Reputation upon such societies must take new estimates of it, according as the wine, or fancy, or custom, or some great fighting person shall determine it; and whatsoever invites a quarrel is a rule of Honour. But then it is a sad consideration to remember, that it is accounted honour not to recede from any thing we have said or done: It is honour not to take the Lie, in the mean time it is not dishonourable to lie indeed, but to be told so; and not to kill him that says it, and venture my life and his too, that is a forfeiture of reputation. A Mistresses's favour, an idle discourse, a jest, a jealousie, a health, a gayety, any thing must ingage two lives in hazard, and two Souls in ruine; or else they are disho∣noured. As if a Life, which is so dear to a man's self, which ought to be dear to others, which all Laws and wisePrinces and States have secured by the circumvallation of Laws and penalties, which nothing but Heaven can recompense for the loss of, which is the breath of God, which to preserve Christ died, the Son of God died, as if this were so con∣temptible a thing, that it must be ventured for satisfaction of a vicious person, or a vain custom, or such a folly which a wise and a severe person had rather die than be guilty of. Honour is from him that honours: now certainly God and the King are the

fountains of Honour; right Reason and Religion, the Scripture and the Laws, are the best rules of estimating Honour: and if we offer to account our Honours by the senseless and illiterate discourses of vain and vicious persons, our Honour can be no greater than the fountain from whence it is derivative; and at this rate Harpaste, Seneca's Wive's fool, might have declared Thersites an honourable person, and every bold Gladiator in a Roman Theatre, or a fighting Rebel among the slaves of Sparta, or a Trouper of Spartacus his Guard, might have stood upon their Honour upon equal and as fair a chal∣lenge. Certainly there is no greater honour than to be like the Holy Jesus, and he is delectable in the eyes of God, and so are all his relatives and sollowers, by partici∣pation of his honour; and nothing can be more honourable than to do wise and excellent actions, according to the account of Divine and 〈◊〉〈◊〉 Laws: and if either God or the King can derive Honour upon their subjects, then whatso∣ever is contrary to that which they honour must needs be base, dishonourable and in∣glorious.

6. But if we be troubled for fear of new and succeeding injuries, and will needs fight, and as much as lies in us kill our Brother to * 1.511 prevent an injury, nothing can be more unworthy of a Christian, nothing can be more inhumane. 〈◊〉〈◊〉, pleading in the Roman Senate in the behalf of the Rhodian Embassadors, who came to beg peace of the Com∣monwealth, which had entertained an anger and some thoughts of war against them, upon pretence that the Rhodians would war with them when they durst, discoursed se∣verely and prudently against such unreasonable purposes. And the life of men and the interest of states is not like the trade of Fencers, whose lot is to conquer if they strike sirst, to die if they be prevented: Man's life is not established upon so unequal and un∣reasonable necessities, that either we must sirst do an injury, or else it is certain we must receive a mischief. God's providence and care in his government of the world is more vigilant and merciful, and he protects persons innocent and just in all cases, ex∣cept when he means to make an injury the instrument of a grace, or a violent death to be the gate of glory. It was not ill answered of 〈◊〉〈◊〉 to King Polyphontes, who therefore killed his Brother, because he had entertained a purpose to have killed him; You should only have done the same injury to him which he did to you; you should still have had a purpose to kill him: for his injustice went no farther; and it is hard to requite ill and uncertain purposes with actual Murther, especially when we are as much secured by the power of Laws, as the whole Commonwealth is in all its greatest interests. And therefore for Christians to kill a man to prevent being bastled or despised, is to use an extreme desperate remedy, infinitely painful and deadly, to prevent a little griping in the belly foreseen as possible to happen it may be three years after. But besides, this objection supposes a Disease almost as earnestly to be cured as this of the main Question; for it represents a man keeping company with lewd and debauched persons, spending his time in vanity, drunken societies, or engaged in lust, or placing his 〈◊〉〈◊〉 amongst persons apt to do affronts and unworthy misdemeanours; and indeed an affront, an in∣jury, a blow, or a loud disgrace, is not the consequent of not sighting, but a punish∣ment for engaging in loose, baser and vicious company. If the Gallants of the age would find an honest and a noble employment, or would be delicate in the choice of their friends and company, or would be severe in taking accounts of themselves and of their time, would live as becomes persons wise and innocent, that is, like Christians, they would soon perceive themselves removed far from injuries, and yet farther from trouble, when such levities of mischance or folly should intervene. But suppose a man affronted or disgraced, it is considerable whether the man deserved it or no. If he did, let him entertain it for his punishment, and use it for an instrument of correction and hu∣mility: If he did not, as an instance of fortitude and despite of lower things. But to venture lives to abolish a past-act is madness, unless in both those lives there was not good enough to be esteemed greater and of better value than the light affront had in it of misery and trouble. Certainly those persons are very unfortunate, in whose lives much more pleasure is not than there is mischief in a light blow, or a lighter affront, from a vain or an angry person. But suppose there were not, yet how can sighting or killing my adversary wipe off my aspersion, or take off my blow, or prove that I did not lie? For it is but an ill argument to say, If I dare kill him, then I did not lie; or if I dare fight, then he struck me not; or if I dare venture damnation, then I am an honourable person. And yet farther, who gave me power over my own life, or over the life of ano∣ther, that I shall venture my own, and offer to take his? God and God's Vicegerent only are the Lords of lives; who made us Judges, and Princes, or Gods? and if we be not such, we are Murtherers and Villains. When Moses would have parted the Duellists

that fought in Egypt, the injurious person asked him, Who made thee a judge or ruler over us? Wilt thou kill me, as thou didst the Egyptian yesterday? meaning, he had no power to kill, none to judge of life and death, unless he had been made a Ruler. Yea but flesh and bloud cannot endure a blow or a disgrace. Grant that too, but take this into the account, Flesh and bloud shall not inherit the Kingdom of God. And yet besides this, those persons have but a tender stock of reason and wisdom and patience who have not dis∣course enough to make them bear an injury, which the Phi∣losophy of the Gentiles, without the light of Christianity,* 1.512 taught them to tolerate with so much equanimity and dispassi∣onate entertainment. That person is not a man who knows not how to suffer the inconvenience of an accident, and indiscretion of light persons; or if he could not, yet certainly that is a mad impatience when a man, to remedy the pain of a drop of scalding water, shall drench himself in the liquid flames of pitch and a bituminous bath.

7. Truth is, to fight a Duel is a thing that all Kingdoms are bound to restrain with highest severity; it is a consociation of many the worst acts that a person ordinarily can be guilty of; it is want of Charity, of Justice, of Humility, of trust in God's provi∣dence; it is therefore Pride, and Murther, and Injustice, and infinite Unreasonable∣ness, and nothing of a Christian, nothing of excuse, nothing of honour in it, if God and wise men be admitted Judges of the Lists. And it would be considered, that eve∣ry one that fights a Duell must reckon himself as dead or dying, (for however any man flatters himself by saying he will not kill, if he could avoid it; yet rather than be kil∣led he will, and to the danger of being killed his own act exposes him:) now is it a good posture for a man to die with a sword in his hand thrust at his Brother's breast with a purpose either explicit or implicit to have killed him? Can a man die twice, that in case he miscarries and is damned for the first ill dying, he may mend his fault and die bet∣ter the next time? Can his vain, imaginary and phantastick shadow of Reputation make him recompence for the disgrace and confusion of face, and pains and horrors of Eternity? Is there no such thing as forgiving injuries, nothing of the discipline of Je∣sus in our spirits? are we called by the name of Christ, and have nothing in us but the spirit of Cain, and Nimrod, and Joab? If neither Reason nor Religion can rule us, nei∣ther interest nor safety can determine us, neither life nor Eternity can move us, nei∣ther God nor wise men be sufficient Judges of Honour to us; then our damnation is just, but it is heavy; our fall is certain, but it is cheap, base, and inglorious. And let not the vanities or the Gallants of the world slight this friendly monition, rejecting it with a scorn, because it is talking like a Divine: it were no disparagement if they would do so too, and believe accordingly; and they would find a better return of ho∣nour in the crowns of Eternity by talking like a Divine, than by dying like a fool; by living in imitation and obedience to the laws of the Holy Jesus, than by perishing, or committing Murther, or by attempting it, or by venturing it, like a weak, impo∣tent, passionate and brutish person. Upon this Chapter it is sometime asked, whether a Virgin may not kill a Ravisher to defend her Chastity. Concerning which as we have no special and distinct warrant, so there is in reason and analogy of the Gospel much for the negative. For since his act alone cannot make her criminal, and is no more than a wound in my body, or a civil or a natural inconvenience, it is unequal to take a life in exchange for a lesser injury, and it is worse that I take it my self. Some great examples we find in story, and their names are remembred in ho∣nour; but we can make no judgement of them, but that their zeal was re∣proveable for its intemperance, though it had excellency in the matter of the Pas∣sion.

8. But if we may not secure our Honour, or be revenged for injuries by the sword, may we not crave the justice of the Law, and implore the vengeance of the Judge, who is appointed for vengeance against evil doers? and the Judge being the King's Officer, and the King God's Vicegerent, it is no more than imploring God's hand; and that is giving place to wrath, which S. Paul speaks of, that is, permitting all to the Divine Justice. To this I answer, That it is not lawful to go to Law for every occasion or slighter injury, because it is very distant from the mercies, forgiveness and gentleness of a Christian, to contest for Trifles; * 1.513 and it is certain that the injuries, or evil, or charges of trouble and expence, will be more vexa∣tious and afflictive to the person contested, than a small instance of wrong is to the person injured.

And it is a great intemperance of anger and impotence of spi∣rit,* 1.514 a covetousness and impatience, to appeal to the Judge for determination concerning a lock of Camel's hair or a Goat's beard, I mean any thing that is less than the gravity of Laws or the solemnity of a Court, and that does not out-weigh the inconveniencies of a Suit. But this we are to consider in the expression of our Blessed Saviour, If a man will sue thee* 1.515 at the Law, and take thy Cloak, let him have thy Coat also. Which words are a particu∣lar instance in pursuit of the general Precept, Resist not, or avenge not, evil. The pri∣mitive Christians (as it happens in the first fervours of a Discipline) were sometimes severe in observation of the letter, not subtlely distinguishing Counsels from Precepts, but swallowing all the words of Christ without chewing or discrimination. They ab∣stained from Tribunals, unless they were forced thither by persecutors; but went not thither to repeat their goods. And if we consider Suits of Law as they are wrapp'd in* 1.516 circumstances of action and practice, with how many subtleties and arts they are ma∣naged, how pleadings are made mercenary, and that it will be hard to find right coun∣sel that shall advise you to desist if your cause be wrong, (and therefore there is great reason to distrust every Question, since, if it be never so wrong, we shall meet Advocates to encourage us and plead* 1.517 for it) what danger of miscarriages, of uncharitableness, an∣ger and animosities, what desires to prevail, what care and* 1.518 fearfulness of the event, what 〈◊〉〈◊〉 temptations do in∣tervene, how many sins are secretly 〈◊〉〈◊〉 in our 〈◊〉〈◊〉 and actions; if a Suit were of it self never so lawful, it would concern the duty of a Christian to avoid it, as he prays against temptations, and cuts off the opportunities of a sin. It is not lawful for a Christian to sue his brother at the Law, unless he can be patient if he loses, and charitable if he be wronged, and can 〈◊〉〈◊〉 his end without any mixture of Covetousness, or desires to prevail without Envy, or can believe him∣self wrong when his Judge says he is, or can submit to peace when his just cause is op∣pressed, and rejected and condemned, and without pain or regret can sit down by the loss of his right, and of his pains and his money. And if he can do all this, what need he go to Law? He may with less trouble and less danger take the loss singly, and expect God's providence for reparation, than disentitle himself to that by his own srowardness, and take the loss when it comes loaden with many circumstances of trouble.

9. But however by accident it may become unlawful to go to Law in a just cause, or in any, yet by this Precept we are not 〈◊〉〈◊〉. To go to Law for revenge we are simply 〈◊〉〈◊〉, that is, to return evil for evil; and therefore all those Suits which are for * 1.519 vindictive sentences, not for reparative, are directly criminal. To follow a Thief to death for spoiling my goods is extremely unreasonable and uncharitable; for as there is no proportion between my goods and his life, (and therefore I demand it to his evil and injury) so the putting him to death repairs not my estate: the first makes it in me to be unjust, the latter declares me malicious and revengeful. If I demand an eye for an eye, his eye extinguished will not enlighten mine; and therefore to prosecute him to such purposes is to resist or render evil with evil, directly against Christ's Sermon. But if the postulation of sentence be in order only to restore my self, we find it permitted by S. Paul, who, when for the 〈◊〉〈◊〉 sake he forbad going to Law before unbelievers, and for the danger and temptation's sake, and the latent irregularity which is certainly ap∣pendent to ordinary Litigations, he is angry indefinitely with them that go to Law; yet he adviseth that Christian Arbitrators be appointed for decision of emergent Que∣stions. And therefore when the Supreme Authority hath appointed and regularly established an Arbitrator, the permission is the same. S. Paul is angry that among* 1.520 Christians there should be Suits, but it is therefore he is chiefly angry because Christi∣ans do wrong; they who should rather suffer wrong, yet that they should do it, and defraud their brother, which in some sence enforces Suits, that's it he highly blames. But when injustice is done, and a man is in a considerable degree defrauded, then it is permitted to him to repeat his own before Christian Arbitrators, whether chosen by private consent or publick authority; for that circumstance makes no essential altera∣tion in the Question: but then this must be done with as much simplicity and un∣mingled design as is possible, without any desire of rendring evil to the person of the offender, without arts of heightning the charge, without prolongation, devices, and arts of vexation, without anger and animosities; and then although accidentally there is some appendent charge to the offending person, that is not accounted upon the stock

of Revenge, because it was not designed, and is not desired, and is cared for to prevent it as much as may be, and therefore offer was made of private and unchargeable Arbi∣trators; and this being refused, the charge and accidental evil, if it be less than the loss of my sufferance and injury, must be reckoned to the necessities of affairs, and put upon the stock of his injustice, and will not affix a guilt upon the actor. I say, this is true, when the actor hath used all means to accord it without charge, and when he is refused manages it with as little as he can, and when it is nothing of his desire, but something of his trouble, that he cannot have his own without the lesser accidental evil to the of∣fender, and that the question is great and weighty in his pro∣portion;* 1.521 then a Suit of Law is of it self lawful. But then let it be remembred how many ways afterwards it may become unlawful, and I have no more to add in this Article but the saying of the son of Sirach, He that loves danger shall perish in it. And certainly he had need be an Angel that manages a Suit innocently; and he that hath so excellent a spirit as with innocence to run through the 〈◊〉〈◊〉 temptations of a Law-suit, in all probability hath so much holiness as to suffer the injury, and so much prudence as to avoid the danger: and therefore nothing but a very great defalcation or ruine of a man's estate will from the beginning to the end ju∣stifie such a controversie. When the man is put to it so, that he cannot do some other duty without venturing in this, then the grace of God is sufficient for him; but he that enters lightly shall walk dangerously, and a thousand to one but he will fall foully.* 1.522 It is utterly a fault among you, said S. Paul, because ye go to Law one with another. It is* 1.523 not always a crime, but ever a fault and an irregularity, a recession from Christian perfection, and an entertaining of a danger, which though we escape through, yet it was a fault to have entred into it, when we might have avoided it. And even then* 1.524 when it is lawful for us, it is not expedient: For so the Apostle summs up his reprehen∣sion concerning Christians going to Law, We must rather take wrong, rather suffer our* 1.525 selves to be defrauded; and when we cannot bear the burthen of the loss, then indeed we are permitted to appeal to Christian Judges; but then there are so many cautions to be observed, that it may be the remedy is worse than the disease. I only observe this one thing, that S. Paul permits it only in the instance of defraudation or matter of interest; such as are defending of Widows and Orphans and Churches, which in esti∣mation of Law are by way of fiction reckoned to be in pupillage and minority; add also repeating our own interests, when our necessities, or the support of our family and re∣latives, requires it: for all these are cases of Charity or duty respectively. But besides the matter of defraudation, we find no instance expressed, nor any equality and paral∣lel of reason to permit Christians in any case to go to Law; because in other things the sentence is but vindictive, and cannot repair us; and therefore demanding Justice is a rendring evil in the proper matter of Revenge. Concerning which I know no 〈◊〉〈◊〉 but in an action of Scandal and ill report. But because an innocent and an holy life will force light out of darkness, and Humility, and Patience, and waiting upon God will bring glory out of shame; I suppose he who goes to Law to regain his credit at∣tempts the cure by incompetent remedies: if the accusation be publick, the Law will call him to an account, and then he is upon his defence, and must acquit himself with meekness and sincerity; but this allows not him to be the actor, for then it is rather a design of Revenge than a proper deletery of his disgrace, and purgative of the 〈◊〉〈◊〉. For if the accusation can be proved, it was no calumny; if it be not proved, the person is not always innocent, and to have been accused leaves something foul in his reputa∣tion: and therefore he that by Law makes it more publick propagates his own disgrace, and sends his shame farther than his innocence, and the crime will go whither his ab∣solution shall not arrive.

10. If it be yet farther questioned, whether it be lawful to pray for a Revenge, or a Punishment upon the offender, (I reckon them all one; he that prays for punishment of him that did him personal injury cannot easily be supposed to separate the Punishment from his own Revenge) I answer, that although God be the avenger of all our wrongs, yet it were fit for us to have the affections of brethren, not the designs and purposes of a Judge, but leave them to him to whom they are proper. When in the bitterness of soul an oppressed person curses sadly, and prays for vengeance, the calamity of the man and the violence of his enemy hasten a curse, and ascertain it. But what∣ever excuses the greatness of the Oppression may make I know not; but the bitter∣ness of the spirit, besides that it is pitiable as it is a passion, yet it is violent and less Christian as it is active and sends forth prayers. Woe is pronounced to them by whom the

〈◊〉〈◊〉 cometh; yet we must beware of offences, because by them we are engaged in a sin: and he that prays for a Revenge hath a revengeful spirit, however it be restrained by Laws and exteriour tendernesses from acting such dire purposes. And he that prays for Revenge may indeed procure a Justice to be done upon the injurious person; but often∣times it happens then to fall on him when we least wish it, when we also have a con∣junct interest in the others preservation and escape: God so punishing the first wrong, that we also may smart for our uncharitable wishes. For the ground of all this discourse is, that it is part of Christian Charity to forgive * 1.526 injuries: which forgiveness of the injury, although it may reasonably enough stand with my fair and innocent requiring of my own, which goes no farther than a fair repetition; yet in no case can it stand with the acting and desiring Revenge, which also in the formality of Revenge can have no pretence of Charity, because it is ineffective to my restitution. This Discourse con∣cerns private persons; whether it concern the Question of War, and how far, is not proper for this Consideration.

Of Alms. PART II.

1. BUT Christian Charity hath its effect also in Benefits as well as Gentleness and innocence: Give to him that asketh, and from him that would borrow of thee turn* 1.527 not thou away. But when thou dost thine Alms, 〈◊〉〈◊〉 not thy left hand know what thy right hand doth. These are the Precepts of the Lord, for the substance and the manner of Alms, for the quantity and freeness of the donative, and the simplicity of him that gives; to which add those other words of his, Sell your possessions, and give Alms. This* 1.528 Precept with its circumstances was intended as a defensative against Covetousness and Prodigality, and a suppletory to make up the wants, and to make even the breaches of mankind: In which we shall best understand our obligation, if we consider in what proportion we must give Alms, and to what persons, and in what manner.

2. First, For the Quantity, we shall best take an estimate of it, if we remember* 1.529 the portion which God allows to Christians, Having food and raiment, let us be content with it: and our Blessed Saviour at the latter end of this Sermon stirs us up to confidence in God, and not to doubt our provisions, by telling that God feeds the Ravens, and clothes the Lilies, and he will much rather do it to us, he will clothe us and feed us; no more is in the promise, no more is in our need: and therefore whatsoever is beside our needs natural and personal, that is, proportioning our needs to the condition of our life, and exigence of our calling, and quality of our person, all that can be spared from what we modestly and temperately spend in our support, and the supply of our fami∣lies,* 1.530 and other necessary incidents, all that is to be spent in Charity or Religion. He defrauds the poor of their right who detains from them beyond his own necessary, pru∣dent, and convenient supplies, saith S. Hierom: and this is intended to be a retrench∣ment of all vain expences, costly feasts, rich cloaths, pompous retinue, and such 〈◊〉〈◊〉 of expence which of themselves serve no end of piety or just policy, but by wife and temperate persons are esteemed unnecessary, and without which the dignity* 1.531 and just value of the person may still be retained. Whatsoever is vainly spent was the portion of the poor; whatsoever we lose in idle gaming, revelling, and wantonness* 1.532 of prodigality, was designed by Christ to refresh his own bowels, to fill the bellies of* 1.533 the poor; whatsoever lies in our repository useless and superfluous, all that is the poor* 1.534 man's inheritance: and certainly there is not any greater baseness than to suffer a man to perish or be in extreme want of that which God gave me for him, and beyond my own needs. It is unthankfulness to God, it is unmercifulness to the poor, it is impro∣vidence to our selves, it is unfaithfulness in the dispensation of the money of which* 1.535 God made him but the Steward, and his chest the Bank for the exchange and issuing it to the indigent. And he that is unmerciful and unjust is extremely unlike God. But in taking this estimate concerning our 〈◊〉〈◊〉 we are to 〈◊〉〈◊〉 according to the rules of prudence, not making determinations in grains and scruples, but in the greater actions and accountable proportions of our estates. And if any man seeing great ne∣cessities of indigent and calamitous persons shall give beyond his ability, he had the Philippians for his precedent, and he hath God ingaged for his payment, and a greater

〈◊〉〈◊〉 in Heaven for his reward. Only this; as we are to provide for our selves, so al∣so for our Family and the relatives of our charge and nearer endearments, not only with a provision of the present day's entertainment, but also for all nearer, probable, fore∣seen and expected events, such as are Portions for our Children, Dowries for Daugh∣ters: but this must not be extended to care and reservations for all possible and far-di∣stant events; but so much is to be permitted to the Divine Providence as our present duty gives leave. In which although a prudent guide and a sober reason are to make application to practice, yet the Rule in general is, That by so much we are to relieve the poor, as we can deduct from such a portion of good things as God permits us to use for our own support, and reasonable and temporal conveniencies of our person and con∣dition; ever remembring, that if we encrease in our Estate we also should encrease in Charity, that in this also may be verified what is written, He that had much had no∣thing over, and he that had little had no lack. There is in the quantity of these donatives some latitude; but if we sow sparingly, or if we scatter plentifully, so we shall reap: Only we must be careful that no extreme necessity or biting want lies upon any poor man, whom we can relieve without bringing such a want upon our selves which is less than the permissions of fortune which the mercies of God have permitted to us, that is, food and raiment proper for us. Under food and raiment all the necessaries of our life are to be understood: Whatsoever is more than this is counsel and perfection; for which a proportionable reward is deposited in the treasures of Eternity.

3. Secondly, If question be made concerning the Persons who are to be the object of our Alms, our rule is plain and easie; for nothing is required in the person suscipient and capable of Alms, but that he be in misery and want, and unable to relieve himself. This last clause I insert in pursuance of that caution given to the Church of Thessalonica by S. Paul, If any one will not work, neither let him eat; for we must be careful that our* 1.536 Charity, which is intended to minister to poor mens needs, do not minister to idle∣ness and the love of beggery, and a wandring, useless, unprofitable life. But, aba∣ting this, there is no other consideration that can exempt any needy person from participation of your Charity; not, though* 1.537 he be your Enemy; (for that is it which our Blessed Saviour* 1.538 means in the appendix of this Precept, Love your Enemies, that is, according to the exposition of the Apostle, If thine ene∣my hunger, 〈◊〉〈◊〉 him, if he thirst, give him drink) not, though he be an Unbeliever; not, though he be a vicious * 1.539 person: provided only that the vice be such to which your relief mini∣sters no fuel and adds no flame; and if the mere necessities of his nature be supplied, it will be a fair security against the danger; but if the vice be in the scene of the body, all freer comforts are to be denied him, because they are but in∣centives of sin and Angels of darkness. This I the rather insert, that the pride and su∣percilious austerities of some persons become not to them an instrument of excuse from ministring to needy persons, upon pretence their own sins brought them into that con∣dition. For though the causes of our calamities are many times great secrets of Provi∣dence, yet suppose the poverty of the man was the effect of his Prodigality or other baseness, it matters not as to our duty how he came into it, but where he is; lest we also be denied a visit in our sicknesses, and a comfort in our sorrow, or a counsel in our doubts, or aid in any distress, upon pretence that such sadness was procured by our sins: and ten to one but it was so. Do good to all, faith the Apostle, but especially to the family of faith; for to them our Charity is most proper and proportioned: to all, viz. who are in need, and cannot relieve themselves; in which number persons that can work are not to be accounted. So that if it be necessary to observe an order in our Cha∣rity, that is, when we cannot supply and suffice for all our opportunities of mercy, then let not the Brethren of our Lord go away ashamed; and in other things observe the order and propriety of your own rela∣tions,* 1.540 and where there is otherwise no difference, the degree of the necessity is first to be considered. This also, if the ne∣cessity be 〈◊〉〈◊〉 and extreme, what-ever the man be, he is first* 1.541 to be relieved before the lesser necessities of the best persons or most holy poor. But the proper objects of our Charity are old persons, sick or impotent, laborious and poor Housekeepers, Widows and Orphans, people oppressed or persecuted for the cause of Righteousness, distressed Strangers, Captives and abused Slaves, prisoners of Debt. To these we must be liberal, whether they be holy or unholy, remembring that we are sons of that

Father who makes the dew of Heaven to drop upon the dwellings of the righteous and the fields of sinners.

4. Thirdly, The Manner of giving Alms is an office of Christian prudence; for in what instances we are to exemplifie our Charity we must be determined by our own powers, and others needs. The Scripture reckons entertaining strangers, visiting the sick, going to prisons, feeding and cloathing the hungry and naked: to which, by the exigence of the poor and the analogy of Charity, many other are to be added. The* 1.542 Holy Jesus in the very Precept instanced in lending money to them that need to bor∣row; and he adds, looking for nothing again, that is, if they be unable to pay it. For∣giving Debts is a great instance of mercy, and a particular of excellent relief: but to imprison men for Debt, when it is certain they are not able to pay it, and by that pri∣son will be far more disabled, is an uncharitableness next to the cruelties of salvages, and at infinite distance from the mercies of the Holy Jesus.

Of not Judging. PART III.

ANother instance of Charity our great Master inserted in this Sermon, [not to judge our Brother:] and this is a Charity so cheap and so reasonable, that it requires nothing of us but silence in our spirits. We may perform this duty at the charge of a negative; if we meddle not with other mens affairs we shall do them no wrong, and purchase to our selves a peace, and be secured the rather from the 〈◊〉〈◊〉 sentence of a severer Judge. But this interdict forbids only such judging as is ungentle and unchari∣table: in criminal causes let us find all the ways to alleviate the burthen of the man by just excuses, by extenuating or lessening accidents, by abatement of incident circum∣stances, by gentle sentences, and whatsoever can do relief to the person, that his spirit be not exasperated, that the crime be not the parent of impudence, that he be not in∣sulted on, that he be invited to repentance, and by such sweetnesses he be led to his re∣stitution. This also in questions of doubts obliges us to de∣termine* 1.543 to the more favourable sence; and we also do need the same mercies, and therefore should do well by our own rigour not to disintitle our selves to such possibilities and re∣serves* 1.544 of Charity. But it is foul and base, by detraction and iniquity to blast the reputation of an honourable action, and* 1.545 the fair name of vertue with a calumny. But this duty is also a part of the grace of Justice and of Humility, and by its rela∣tion and kindred to so many vertues is furnished with so many arguments of amability and endearment.

The PRAYER.

HOly and merciful Jesus, who art the great principle and the instrument of conveying to us the charity and mercies of Eternity, who didst love us when we were enemies, for∣give us when we were debtors, recover us when we were dead, ransom us when we were slaves, relieve us when we were poor, and naked, and wandring, and full of sadness and ne∣cessities; give us the grace of Charity, that we may be pitiful and compassionate of the needs of our necessitous Brethren, that we may be apt to relieve them, and that according to our duty and possibilities we may rescue them from their calamities. Give us courteous, affable, and liberal souls; let us by thy example forgive our debtors, and love our enemies, and do to them offices of civility and tenderness and relief; always propounding thee for our pattern, and thy mercies for our precedent, and thy Precepts for our rule, and thy Spirit for our guide: that we, shewing mercy here, may receive the mercies of Eternity by thy merits, and by thy cha∣rities, and dispensation, O Holy and merciful Jesus.

Amen.

DISCOURSE XII. Of the Second additional Precept of Christ, (viz.) Of PRAYER.

[illustration]

[illustration]

Non magna loquimur sed vivimus.

Cum clamore valido et lachrymas pr••ces offerens exauditus •••••• pro sua rererent••••

1. THE Soul of a Christian is the house of God, Ye are God's building, (saith S. Paul;) but the house of God is the house of Prayer: and therefore Prayer is* 1.546 the work of the Soul, whose organs are intended for instruments of the Divine praises; and when every stop and pause of those instruments is but the conclusion of a Collect, and every breathing is a Prayer, then the Body becomes a Temple, and the Soul is the Sanctuary, and more private recess, and place of entercourse. Prayer is the great duty, and the greatest priviledge of a Christian; it is his entercourse with God, his Sanctua∣ry in troubles, his remedy for sins, his cure of griefs, and, as S. Gregory calls it, it is the principal instrument whereby we minister to God in execution of the decrees of eternal Pre∣destination; and those things which God intends for us, we bring to our selves by the mediation of holy Prayers. Prayer is the * 1.547 ascent of the mind to God, and a petitioning for such things as we need for our support and duty. It is an abstract and summary of Chri∣stian Religion. Prayer is an act of Religion and Dinine‖ 1.548 Worship, confessing his power and his mercy; it celebrates his Attributes, and confesses his glories, and re∣veres his person, and implores his aid, and gives thanks for his blessings: it is an act of Humility, condescension, and dependence, expressed in the prostration of our bo∣dies and humiliation of our spirits: it is an act of Charity when we pray for others; it is an act of Repentance when it confesses and begs pardon for our sins, and exercises eve∣ry Grace according to the design of the man, and the matter of the Prayer. So that

there will be less need to amass arguments to invite us to this Duty; every part is an excellence, and every end of it is a blessing, and every design is a motive, and every need is an impulsive to this holy office. Let us but remember how many needs we have, at how cheap a rate we may obtain their remedies, and yet how honourable the imployment is to go to God with confidence, and to fetch our supplies with easiness and joy; and then, without farther preface, we may address our selves to the under∣standing of that Duty by which we imitate the imployment of Angels and beatified spirits, by which we ascènd to God in spirit while we remain on earth, and God de∣scends on earth while he yet resides in Heaven, sitting there on the Throne of his King∣dom.

2. Our first enquiry must be concerning the Matter of our Prayers; for our Desires are not to be the rule of our Prayers, unless Reason and Religion be the rule of our De∣sires. The old Heathens * 1.549 prayed to their Gods for such things which they were ashamed to name publickly before men; and these were their private prayers, which they durst not for their undecency or iniquity make publick. And in∣deed sometimes the best men ask of God Things not unlawful in themselves, yet very hurtful to them: and therefore, as by the Spirit of God and right Reason we are taught in gene∣ral what is lawful to be asked; so it is still to be submitted to God, when we have asked lawful things, to grant to us in* 1.550 kindness, or to deny us in mercy: after all the rules that can be given us, we not being able in many instances to judge for our selves, unless also we could certainly pronounce concern∣ing future contingencies. But the Holy Ghost being now sent upon the Church, and the rule of Christ being left to his Church, together with his form of Prayer taught and prescribed to his Disciples, we have sufficient instruction for the matter of our Prayers so far as concerns the lawfulness or unlawfulness. And the rule is easie and of no variety. 1. For we are bound to pray for all things that concern our duty, all that we are bound to labour for; such as are Glory and Grace, necessary assistances of the Spirit, and rewards spiritual, Heaven and Heavenly things. 2. Concerning those things which we may with safety hope for, but are not matter of duty to us, we may lawfully testifie our hope and express our desires by petition: but if in their particulars they are under no express promise, but only conveniencies of our life and person, it is only lawful to pray for them under condition, that they may conform to God's will and our duty, as they are good and placed in the best order of eternity. Therefore ¹ for spiritual blessings let our Prayers be particularly importunate, perpetual and perseve∣ring: ² For temporal blessings let them be generally * 1.551 short, conditional and modest: ³ And whatsoever things are of mixt nature, more spiritual than Riches, and less necessary than Graces, such as are gifts and exteriour aids, we may for them as we may desire them, and as we may expect* 1.552 them, that is, with more confidence and less restraint than* 1.553 in the matter of temporal requests, but with more reserved∣ness and less boldness of petition than when we pray for the graces of Sanctification. In the first case we are bound to pray: in the second, it is on∣ly lawful under certain conditions: in the third, it becomes to us an act of zeal, noble∣ness, and Christian prudence. But the matter of our Prayers is best taught us in the form our Lord taught his Disciples; which because it is short, mysterious, and, like the treasures of the Spirit, full of wisdom and latent sences, it is not improper to draw* 1.554 forth those excellencies which are intended and signified by every Petition, that by so excellent an authority we may know what it is lawful to beg of God.

3. Our Father which art in Heaven. The address reminds us of many parts of our* 1.555 duty. If God be our Father, where is his fear, and reverence, and obedience? If ye were Abraham's children, ye would do the works of Abraham; and, Ye are of your father the Devil, for his works ye do. Let us not dare to call him Father, if we be rebels and ene∣mies; but if we be obedient, then we know he is our Father, and will give us a Child's portion, and the inheritance of Sons. But it is observable, that Christ here speaking concerning private Prayer, does describe it in a form of plural signification;

to tell us, that we are to draw into the communication of our prayers all those who are* 1.556 confederated in the common relation of Sons to the same Father. Which art in Heaven* 1.557 tells us * 1.558 where our hopes and our hearts must be fixed, whither our desires and our prayers must tend. Sursum corda; Where our treasure is, there must our hearts be also.

4. Hallowed be thy Name. That is, Let thy Name, thy Essence and glorious Attri∣butes be honoured and adored in all the world, believed by Faith, loved by Charity, celebrated with praises, thanked with Eucharist; and let thy Name be hallowed in us; as it is in it self. Thy Name being called upon us, let us walk worthy of that calling; that our light may shine before men, that they seeing our good works may glorifie thee our Fa∣ther which art in heaven. In order also to the sanctification of thy Name grant that all our praises, hymns, Eucharistical remembrances and representments of thy glories may be useful, blessed and esfectual for the dispersing thy fame, and advancing thy ho∣nour over all the world. This is a direct and formal act of worshipping and adoration. The Name of God is representative of God himself, and it signifies, Be thou worship∣ped and adored, be thou thanked and celebrated with honour and Eucharist.

5. Thy Kingdom come. That is, As thou hast caused to be preached and published the coming of thy Kingdom, the peace and truth, the revelation and glories of the Go∣spel; so let it come verily and esfectually to us and all the world; that thou mayest tru∣ly reign in our spirits, exercising absolute dominion, subduing all thine Enemies, ru∣ling in our Faculties, in the Understanding by Faith, in the Will by Charity, in the Passions by Mortification, in the Members by a chaste and right use of the parts. And as it was more particularly and in the letter proper at the beginning of Christ's Preach∣ing, when he also taught the Prayer, that God would hasten the coming of the Gospel to all the world: so 〈◊〉〈◊〉 also and ever it will be in its proportion necessary and pious to pray that it may come still, making greater progress in the world, extending it self where yet it is not, and intending it where it is already; that the Kingdom of Christ may not only be in us in name and form and honourable appellatives, but in effect and power. This Petition in the first Ages of Christianity was not expounded to signifie a prayer for Christ's second coming; because the Gospel not being preached to all the world, they prayed for the delay of the day of Judgment, that Christ's Kingdom upon earth might have its proper increment: but since then every Age, as it is more forward in time, so it is more earnest in desire to accomplish the intermedial Prophecies, that the Kingdom of God the Father might come in glories infinite. And, indeed, the Kingdom of Grace being in order to the Kingdom of Glory, this, as it is principally to be desired, so may possibly be intended chiefly: which also is the more probable, because the address of this Prayer being to God the Father, it is proper to observe, that the Kingdom of Grace, or of the Gospel, is called the Kingdom of the * 1.559 Son, and that of Glory in the style of the Scripture is the Kingdom of the Father. S. German, Patriarch of Constanti∣nople,* 1.560 * 1.561 expounds it with some little difference, but not ill; Thy Kingdom come, that is,* 1.562 Let thy Holy Spirit come into us; for the Kingdom of Heaven is within us, saith the Ho∣ly Scripture: and so it intimates our desires that the promise of the Father, and the Prophecies of old, and the Holy Ghost the Comforter, may come upon us: Let that anointing from above descend upon us, whereby we may be anointed Kings and Priests in a spiritual Kingdom and Priesthood by a holy Chrism.

6. Thy will be done in Earth as it is in Heaven. That is, The whole Oeconomy and dispensation of thy Providence be the guide of the world, and the measure of our desire; that we be patient in all accidents, conformable to God's will both in doing and in suf∣fering, submitting to changes, and even to persecutions, and doing all God's will: which because without God's aid we cannot do, therefore we beg it of him by prayer; but by his aid we are 〈◊〉〈◊〉 we may do it in the manner of Angelical obedience, that is, promptly, readily, chearfully, and with all our faculties. Or thus: As the Angels in Heaven serve thee with harmony, concord and peace; so let us all joyn in the service of thy Majesty with peace and purity, and love unfeigned: that as all the Angels are in peace, and amongst them there is no persecutor and none persecuted, there is none afflicting or afflicted, none assaulting or assaulted, but all in sweetness and peaceable serenity glorifying thee; so let thy will be done on earth by all the world in peace and unity, in charity and tranquillity, that with one heart and one voice we may glorifie thee our universal Father, having in us nothing that may displease thee, having quitted all our own desires and pretensions, living in Angelick conformity, our Souls subject to thee, and our Passions to our Souls; that in earth also thy will may be done as in the spirit and Soul, which is a portion of the heavenly substance. These three Petitions are addressed to God by way of adoration. In the first the Soul puts on the af∣fections

of a Child, and devests it self of its own interest, offering it self up wholly to the designs and glorifications of God. In the second it puts on the relation and duty of a Subject to her legitimate Prince, seeking the promotion of his Regal Interest. In the third she puts on the affection of a Spouse, loving the same love, and chusing the same object, and delighting in unions and conformities. The next part descends lower, and makes addresses to God in relation to our own necessities.

7. Give us this day our* 1.563 daily bread. That is, Give unto us all that is necessary for the support of our lives, the bread of our necessity, so the Syriack Interpreter reads it; This day give us the portion of bread which is day by day necessary. Give us the bread or support which we shall need all our lives; only this day minister our present part. For we pray for the necessary bread or maintenance, which God knows we shall need all* 1.564 our days; but that we be not careful for to morrow, we are taught to pray not that it be all at once represented or deposi∣ted,* 1.565 but that God would minister it as we need it, how he pleases: but our needs are to be the measure of our desires, our desires must not make our needs; that we may be consi∣dent of the Divine Providence, and not at all covetous: for therefore God feeds his people with extemporary provisions, that by needing always they may learn to pray to him, and by* 1.566 being still supplied may learn to trust him for the future, and thank him for that is past, and rejoyce in the present. So God rained down Manna, giving them their daily portion; and so all Fathers and Masters minister to their chil∣dren and servants, giving them their proportion as they eat it, not the meat of a year at once; and yet no child or servant fears want, if his Parent or Lord were good, and wise, and rich. And it is necessary for all to pray this Prayer: the Poor, because they want the bread, and have it not deposited but in the hands of God; mercy plough∣ing the 〈◊〉〈◊〉 of Heaven (as Job's expression is) brings them corn; and the caltel upon a thousand hills are God's, and they find the poor man meat: the Rich also need this Prayer, because although they have the bread, yet they need the blessing; and what they have now may perish or be taken from them; and as preservation is a perpetual creation, so the continuing to rich men what God hath already bestowed is a continual giving it. Young men must pray, because their needs are like to be the longer; and Old men, because they are present: but all these are to pray but for the* 1.567 present; that which in estimation of Law is to be reckoned as imminent upon the present, and part of this state and condition. But it is great improvidence, and an unchristian spirit, for old men to heap up provisions, and load their sumpters still the more by how much their way is shor∣ter. But there is also a bread which came down from hea∣ven, a diviner nutriment of our Souls, the food and wine of Angels, Christ himself, as he communicates himself in the expresses of his Word and Sa∣craments: and if we be destitute of this bread, we are miserable and perishing people. We must pray that our Souls also may feed upon those celestial viands prepared for us in the antepasts of the Gospel, till the great and fuller meal of the Supper of the Lamb shall answer all our prayers, and 〈◊〉〈◊〉 every desire.

8. Forgive us our trespasses, as we forgive them that trespass against us. Not only those sins of infirmity, invasion, and sudden surprise, which, like excrescencies of luxuriant trees, adhere to many actions by inadvertency, and either natural weakness or accidental prejudice; but also all those great sins which were washed off from our Souls, and the stain taken away in Baptism; or when by choice and after the use of Reason we gave up our names to Christ, when we first received the adoption of sons: for even those things were so pardoned, that we must for ever confess and glory in the Divine mercy, and still ascertain it by performing what we then promised, and which were the conditions of our covenant. For although Christ hath taken off the guilt, yet still there remains the disreputation; and S. Paul calls himself the chiefest of sinners, not referring to his present condition, but to his former persecuting the Church of God, which is one of the greatest crimes in the world, and for ever he asked pardon for it: and so must we, knowing that they may return; if we shake off the yoke of Christ, and break his cords from us, the bands of the covenant Evangelical, the sins will re∣turn so as to undo us. And this we pray with a tacite obligation to forgive: for so only

and upon that condition we beg pardon to be given or continued respectively; that is, as we from our hearts forgive them that did us injury in any kind, never entertaining so much as a thought of revenge, but contrariwise loving them that did us wrong; for so we beg that God should do to us: and therefore it is but a lesser revenge to say, I will forgive, but I will never have to do with him. For if he become an object of Cha∣rity, we must have to do with him to relieve him; because he needs prayers, we must have to do with him and pray for him: and to refuse his society when it is reason∣ably and innocently offered, is to deny that to him which Christians have only been* 1.568 taught to deny to persons excommunicate, to persons under punishment, i. e. to persons not yet forgiven: and we shall have but an evil portion, if God should forgive our sins, and should not also love us, and do us grace, and bestow benefits upon us. So we must forgive others; so God forgives us.

9. And lead us not into temptation. S. Cyprian, out of an old Latin copy, reads it,* 1.569 Suffer us not to be led into temptation, that is, Suffer us not to be overcome by temptation. And therefore we are bound to prevent our access to such temptati∣on whose very approximation is dangerous, and the contact is irregular and evil; such as are temptations of the flesh: yet in other temptations the assault sometimes makes confident, and hardens a resolution. For some spirits, who are softned by fair usages, are steeled and emboldned by a perse∣cution. But of what nature soever the temptations be, whether they be such whose approach a Christian is bound to fear, or such which are the certain lot of Christians, (such are troubles and persecutions, into which when we enter we must count it joy) yet we are to pray that we enter not into the possession of the temptation, that we be not overcome by it.

10. But deliver us from evil. From the assaults or violence of evil, from the Wicked one, who not only presents us with objects, but heightens our concupiscence, and makes us imaginative, phantastical and passionate, setting on the temptation, making the lust active, and the man full of appetite, and the appetite full of energy and power: therefore deliver us from the Evil one, who is interested as an enemy in every hostility and in every danger. Let not Satan have any power or advantage over us; and let not evil men prevail upon us in our danger, much less to our ruine. Make us safe under the covering of thy wings against all fraud and every violence, that no temptation destroy our hopes, or break our strength, or alter our state, or overthrow our glories. In these last Petitions, which concern our selves, the Soul hath affections proper to her own needs; as in the former proportion to God's glory. In the first of these, the affection of a poor, indigent, and necessitous Begger; in the second, of a delinquent and peni∣tent servant; in the last, of a person in affliction or danger. And after all this the rea∣son of our confidence is derived from God.

11. For thine is the kingdom, the power, and the glory, for ever. That is, These which we beg are for the honour of thy kingdom, for the manifestation of thy power, and the glory of thy Name and mercies: And it is an express Doxology or Adoration, which is apt and 〈◊〉〈◊〉 to conclude all our Prayers and addresses to God.

12. These are the generals and great Treasures of matter to which all our present or sudden needs are reducible; and when we make our Prayers more minute and particular, if the instance be in matter of duty and merely spiritual, there is no danger: but when our needs are temporal, or we are tran∣sported with secular desires, all descending to particulars is* 1.570 a confining the Divine Providence, a judging for our selves, a begging a temptation oftentimes, sometimes a mischief: and to beg beyond the necessities of our life, is a mutiny against that Providence which assigns to Christians no more but food and raiment for their own use; all other excrescencies of possessions being en∣trusted to the rich man's 〈◊〉〈◊〉, only as to a steward, and he shall be account∣able for the coat that lies by him, as the portion of moths, and for the shoes which are the spoils of mouldiness, and the contumely of plenty. Grant me, O Lord, not* 1.571 what I desire, but what is profitable for me. For sometimes we desire that which in the succeeding event of things will undo us. This rule is in all things that concern our selves. There is some little difference in the affairs and necessities of other men: for, provided we submit to the Divine Providence, and pray for good things for others only with a tacite condition, so far as they are good and profitable in order to the best ends, yet if we be particular, there is no covetousness in it; there may be indiscretion

in the particular, but in the general no fault, because it is a prayer and a design of Charity. For Kings and all that are in authority we may yet enlarge, and pray for a peaceable reign, true lieges, strong armies, victories and fair success in their just* 1.572 wars, health, long life, and riches, because they have a capacity which private per∣sons have not; and whatsoever is good for single persons, and whatsoever is apt for their uses as publick persons, all that we may and we must pray for, either particular∣ly, for so we may, or in general significations, for so we must at least: that we may lead a godly, peaceable and quiet life, in all godliness and honesty; that is S. Paul's rule, and the prescribed measure and purpose of such prayers. And in this instance of Kings, we may pray for defeating all the King's enemies, such as are truly such; and we have no other restraint upon us in this, but that we keep our desires confined within the li∣mits of the end we are commanded; that is, so far to confound the King's enemies, that he may do his duty, and we do ours, and receive the blessing: ever as much as we can to distinguish the malice from the person. But if the enemies themselves will not also separate what our intentions distinguish, that is, if they will not return to their duty, then let the prayers operate as God pleases, we must be zealous for the end of the King's authority and peaceable government. By enemies I mean Rebels or In∣vaders, Tyrants and 〈◊〉〈◊〉; for in other Wars there are many other considerations not proper for this place.

13. The next consideration will be concerning the Manner; I mean both the man∣ner of our Persons, and the manner of our Prayers; that is, with what conditions we ought to approach to God, and with what circumstances the Prayers may or ought to be performed. The Conditions to make our Prayers holy and certain to prevail are, 1. That we live good lives, endeavouring to conform by holy obedience to all the Di∣vine Commandments. This condition is expresly recorded by S. John; Beloved, if our hearts condemn us not, then have we confidence towards God, and whatsoever we ask of him* 1.573 we shall obtain: and S. James affirms that the effectual servent prayer of a righteous man* 1.574 availeth much: and our Blessed Saviour, limiting the confidence of our Prayers for Forgiveness to our Charity and forgiving others, plainly tells us, that the unchari∣table and unrighteous person shall not be heard. And the blind man in the Gospel un∣derstood well what he said, Now we know that God heareth not sinners; but if any man* 1.575 be a worshipper, and doth his will, him he heareth. And it was so decreed and resolved a point in the doctrine of their Religion, that it was a proverbial saying. And although this discourse of the blind man was of a restrained occasion, and signified, if Christ had been a false Prophet, God would not have attested his Sermons with the power of Mi∣racles; yet in general also he had been taught by David, If I regard iniquity in my heart,* 1.576 the Lord will not hear my prayer. And therefore when men pray in every place, (for so* 1.577 they are commanded) let them lift up pure hands, without anger and contention. And in∣deed although every sin entertained with a free choice and a full understanding is an ob∣struction to our Prayers; yet the special sin of Uncharitableness makes the biggest* 1.578 cloud, and is in the proper matter of it an indisposition for us to receive mercy: for he who is softned with apprehension of his own needs of mercy, will be tender-hearted towards his brother; and therefore he that hath no bowels here, can have no aptness there to receive or heartily to hope for mercy. But this rule is to be understood of per∣sons who persevere in the habit and remanent affections of sin; so long as they entertain sin with love, complacency and joy, they are in a state of enmity with God, and there∣fore in no fit disposition to receive pardon and the entertainment of friends: but peni∣tent sinners and returning souls, loaden and grieved with their heavy pressures, are next to holy innocents, the aptest persons in the world to be heard in their Prayers for pardon; but they are in no farther disposition to large favours, and more eminent charities. A sinner in the beginning of his Penance will be heard for himself, and yet also he needs the prayers of holy persons more signally than others; for he hath but some very few degrees of dispositions to reconciliation: but in prayers of intercession or mediation for others, only holy and very pious persons are fit to be interested. All men as matter of duty must pray for* 1.579 all men: but in the great necessities of a Prince, of a Church, or Kingdom, or of a family, or of a great danger and calamity* 1.580 to a single person, only a Noah, a David, a Daniel, a 〈◊〉〈◊〉, an Enoch or Job, are fit and proportioned advocates. God so requires Holiness in us that our Prayers may be ac∣cepted, that he entertains them in several degrees accord∣ing to the degrees of our Sanctity; to fewer or more purposes, according as we

are little or great in the kingdom of Heaven. As for those irregular donations of good things which wicked persons ask for and have; they are either no mercies, but instru∣ments of cursing and crime; or else they are designs of grace, intended to convince them of their unworthiness, and so, if they become not instruments of their Conver∣sion, they are aggravations of their Ruine.

14. Secondly, The second condition I have already explained in the description of* 1.581 the Matter of our Prayers. For although we may lawfully ask for whatsoever we need, and this leave is consigned to us in those words of our Blessed Saviour, Your heavenly Father knoweth what you have need of: yet because God's Providence walks in the great deep, that is, his foot-steps are in the water, and leave no impression; no former act of grace becomes a precedent that he will give us that in kind which then he saw conveni∣ent, and therefore gave us, and now he sees to be inconvenient, and therefore does deny. Therefore in all things, but what are matter of necessary and unmingled duty, we must send up our Prayers; but humility, mortification and conformity to the Divine will must attend for an answer, and bring back not what the publick Embassy pretends, but what they have in private instructions to desire; accounting that for the best satisfaction which God pleases, not what I have either unnecessarily, or vainly, or sinfully desired.

15. Thirdly, When our persons are disposed by Sanctity, and the matter of our Pray∣ers is hallowed by prudence and religious intendments, then we are bound to entertain a full Perswasion and 〈◊〉〈◊〉 Hope that God will hear us. What things soever ye desire* 1.582 when ye pray, believe that ye receive them, and ye shall obtain them, said our Blessed Sa∣viour: and S. James taught from that Oracle, If any of you lack wisdome, let him ask it* 1.583 of God: But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the Sea, driven with the wind and tossed to and fro: Meaning, that when there is no fault in the matter of our Prayers, but that we ask things pleasing to God, and there is no indisposition and hostility in our persons and manners between God and us, then to doubt were to distrust God; for all being right on our parts, if we doubt the* 1.584 issue, the defailance must be on that part, which to suspect were infinite impiety. But after we have done all we can, if, out of humility, and fear that we are not truly dispo∣sed, we doubt of the issue, it is a modesty which will not at all discommend our persons, nor impede the event; provided we at no hand suspect either God's power or veracity. Putting trust in God is an excellent advantage to our Prayers; I will deliver him, (saith God) because he hath put his trust in me. And yet distrusting our selves, and suspecting our own dispositions, as it pulls us back in our actual confidence of the event, so because it abates nothing of our confidence in God, it prepares us to receive the reward of humili∣ty, and not to lose the praise of a holy trusting in the Almighty.

16. These conditions are essential: some other there are which are incidents and ac∣cessories, but at no hand to be neglected. And the first is, actual or habitual attention to our Prayers, which we are to procure with moral and severe* 1.585 endeavours, that we desire not God to hear us when we do not hear our selves. To which purpose we must avoid, as much as our duty will permit us, multiplicity of cares and exteriour imployments; for a River cut into many rivulets divides also its strength, and grows contemptible, and apt to be forded by a lamb, and drunk up by a Summer-Sun: so is the spirit of man busied in variety and divided in it self; it abates its fervour, cools into indifferency, and becomes trifling by its dispersion * 1.586 and inadvertency. Aquinas was once asked, with what com∣pendium a man might best become learned; he answered, By reading of one Book: meaning that an understanding enter∣tained with several objects is intent upon neither, and profits not. And so it is when we pray to God; if the cares of the world intervene, they choak our desire into an indifferency, and suppress the flame into a smoak, and strangle the spirit. But this being an habitual carelesness and intemperance of spirit, is an enemy to an habitual attention, and therefore is highly criminal, and makes our Prayers to be but the labour of the lips, because our desires are lessened by the remanent affe∣ctions of the world. But besides an habitual attention in our Prayers, that is, a desire in general of all that our Prayers pretend to in particular, there is also for the accommo∣dation, and to facilitate the access of our Prayers, required, that we attend actually to the words or sense of every Collect or Petition. To this we must contend with Prayer, with actual dereliction and seposition of all our other affaires, though

innocent and good in other kinds, by a present spirit. And the use of it is, that such at∣tention is an actual conversing with God; it occasions the exercise of many acts of ver∣tue, it increases zeal and fervency, and by reflexion enkindles love and holy desires. And although there is no rule to determine the degree of our actual attention, and it is ordi∣narily impossible never to wander with a thought, or to be interrupted with a sudden immission into our spirit in the midst of prayers; yet our duty is, by mortification of our secular desires, by suppression of all our irregular passions, by reducing them to indif∣ferency, by severity of spirit, by enkindling our holy appetites and desires of holy things, by silence and meditation and repose, to get as forward in this excellency as we can: to which also we may be very much helped by ejaculatory prayers and short breathings; in which as, by reason of their short abode upon the spirit, there is less fear of diversion; so also they may so often be renewed, that nothing of the Devotion may be unspent or expire for want of oil to feed and entertain the flame. But the determina∣tion of the case of Conscience is this: Habitual attention is absolutely necessary in our Prayers, that is, it is altogether our duty to desire of God all that we pray for, though our mind be not actually attending to the form of words; and therefore all worldly de∣sires, that are inordinate, must be rescinded, that we more earnestly attend on God than on the world. He that prays to God to give him the gift of Chastity, and yet secretly wishes rather for an opportunity of Lust, and desires God would not hear him, (as S. Austin confesses of himself in his youth) that man sins for want of holy and habitual de∣sires; he prays only with his lips, what he in no sense attests in his heart. 2. Actual at∣tention to our Prayers is also necessary, not ever to avoid a sin, but that the present Pray∣er become effectual. He that means to feast, and to get thanks of God, must invite the poor; and yet he that invites the rich, in that he sins not, though he hath no reward of God for that. So that Prayer perishes to which the man gives no degree of actual at∣tention, for the Prayer is as if it were not, it is no more than a dream or an act of custom and order, nothing of Devotion, and so accidentally becomes a sin (I mean there where and in what degrees it is avoidable) by taking God's Name in vain. 3. It is not neces∣sary to the prevalency of the Prayer that the spirit actually accompany every clause or word; if it says a hearty Amen, or in any part of it attests the whole, it is such an atten∣tion which the present condition of most men will sometimes permit. 4. A wander∣ing of the spirit through carelesness, or any vice, or inordinate passion, is in that degree criminal as is the cause, and it is heightened by the greatness of the interruption. 5. It is only excused by our endeavours to cure it, and by our after-acts either of sorrow, or repetition of the Prayer, and reinforcing the intention. And certainly if we repeat our Prayer, in which we have observed our spirits too much to wander, and resolve still to repeat it, (as our opportunities permit) it may in a good degree defeat the purpose of the Enemy, when his own arts shall return upon his head, and the wandring of our spi∣rits be made the occasion of a Prayer, and the parent of a new Devotion. 6. Lastly, according to the degrees of our actual attention, so our Prayers are more or less perfect: a present spirit being a great instrument and testimony of wisdome, and apt to many great purposes; and our continual abode with God being a great indearment of our persons by encreasing the affections.

17. Secondly, The second accessory is intension of spirit or fervency; such as was that of our Blessed Saviour, who prayed to his Father with strong cries and loud petitions, not clamorous in language, but strong in Spirit. S. Paul also, when he was pressed with a strong temptation, prayed thrice, that is, earnestly; and S. James affirms this to be of* 1.587 great value and efficacy to the obtaining blessings, The effectual servent prayer of a just person avails much; and 〈◊〉〈◊〉, though a man of like 〈◊〉〈◊〉, yet by earnest pray∣er he obtained rain, or drought, according as he desired. Now this is properly pro∣duced by the greatness of our desire of heavenly things, our true value and estimate of Religion, our sense of present pressures, our lears; and it hath some accidental increases by the disposition of our body, the strength of fancy, and the tenderness of spirit, and assiduity of the dropping of religious discourses; and in all men is necessary to be so great, as that we prefer Heaven and Religion before the world, and desire them rather, with the choice of our wills and understanding: though there cannot always be that degree of sensual, pungent or delectable affections towards Religion, as towards the de∣sires of nature and sense; yet ever we must prefer celestial objects, restraining the appe∣tites of the world, lest they be immoderate, and heightning the desires of grace and glo∣ry, lest they become indifferent, and the fire upon the altar of incense be extinct. But the greater zeal and servour of desire we have in our Prayers, the sooner and the greater will the return of the Prayer be, if the Prayer be for spiritual objects.

For other things our desires must be according to our needs, not by a value derived from the nature of the thing, but the usefulness it is of to us in order to our greater and better purposes.

18. Thirdly, Of the same consideration it is, that we persevere and be importunate in* 1.588 our Prayers, by repetition of our desires, and not remitting either our affections or our offices, till God, overcome by our importunity, give a gracious answer. Jacob wrast∣led* 1.589 with the Angel all night, and would not dismiss him till he had given him a bles∣sing;* 1.590 Let me alone, saith God, as if he felt a pressure and burthen lying upon him by our prayers, or could not quit himself, nor depart, unless we give him leave. And since God is detained by our Prayers, and we may keep him as long as we please, and that he will not go away till we leave speaking to him; he that will dismiss him till he hath his blessing, knows not the value of his benediction, or understands not the ener∣gy and power of a persevering Prayer. And to this purpose Christ spake a Parable, that* 1.591 men ought always to pray, and not to faint: Praying without ceasing S. Paul calls it, that* 1.592 is, with continual addresses, frequent interpellations, never ceasing renewing the re∣quest till I obtain my desire. For it is not enough to recommend our desires to God with one hearty Prayer, and then forget to ask him any more; but so long as our needs continue, so long, in all times, and upon all occasions, to renew and repeat our desires: and this is praying continually. Just as the Widow did to the unjust Judge, she never left going to him, she troubled him every day with her clamorous suit; so must we pray always, that is, every day, and many times every day, according to our occasions and necessities, or our devotion and zeal, or as we are determined by the customs and laws of a Church; never giving over through weariness or distrust, often renewing our desires by a continual succession of Devotions, returning at certain and determinate pe∣riods. For God's blessings, though they come infallibly, yet not always speedily; sa∣ving only that it is a blessing to be delayed, that we may encrease our desire, and renew our prayers, and do acts of confidence and patience, and ascertain and encrcase the blessing when it comes. For we do not more desire to be blessed than God does to hear us importunate for blessing; and he weighs every sigh, and bottles up every tear, and records every Prayer, and looks through the cloud with delight to see us upon our knees, and when he sees his time, his light breaks through it, and shines upon us. Only we must not make our accounts for God according to the course of the Sun, but the measures of Eternity. He measures us by our needs, and we must not measure him by our impa∣tience. God is not slack, as some men count slackness, saith the Apostle; and we find it so, when we have waited long. All the elapsed time is no part of the tediousness; the trouble of it is passed with it self: and for the future, we know not how little it may be: for ought we know we are already entred into the cloud that brings the blessing. How∣ever, pray till it comes: for we shall never miss to receive our desire, if it be holy, or innocent, and safe; or else we are sure of a great reward of our Prayers.

19. And in this so determined there is no danger of blasphemy or vain repetitions: For those repetitions are vain which repeat the words, not the Devotion, which renew the expression, and not the desire; and he that may pray the same Prayer to morrow which he said to day, may pray the same at night which he said in the morning, and the same at noon which he said at night, and so in all the hours of Prayer, and in all the opportunities of Devotion. Christ in his agony went thrice, and said the same words, but he had intervals for repetition; and his need and his Devotion pressed him forward: and whenever our needs do so, it is all one if we say the same words or others, so we express our desire, and tell our needs, and beg the remedy. In the same office and the same hour of Prayer to repeat the same things often hath but few excuses to make it rea∣sonable, and fewer to make it pious: But to think that the Prayer is better for such re∣petition is the fault which the Holy Jesus condemned in the Gentiles, who in their Hymns would say a name over a* 1.593 hundred times. But in this we have no rule to determine us in numbers and proportion, but right Reason. God* 1.594 loves not any words the more for being said often; and* 1.595 those repetitions which are unreasonable in prudent esti∣mation cannot in any account be esteemed pious. But where a reasonable cause allows the repetition, the same cause that makes it reasonable makes it also proper for Devotion. He that speaks his needs, and expresses nothing but his fervour and greatness of desire, cannot be vain or long in his Prayers; he that speaks impertinently, that is, unreasonably and without desires, is long, though

he speak but two syllables; he that thinks for speaking much to be heard the sooner, thinks God is delighted in the labour of the lips: but when Reason is the guide, and Piety is the rule, and Necessity is the measure, and Desire gives the proportion, let the Prayer be very long; he that shall blame it for its length must proclaim his disre∣lish both of Reason and Religion, his despite of Necessity and contempt of Zeal.

20. As a part and instance of our importunity in Prayer it is usually reckoned and advised, that in cases of great, sudden* 1.596 and violent need we corroborate our Prayers with a Vow of* 1.597 doing something holy and religious in an uncommanded in∣stance, something to which God had not formerly bound our* 1.598 duty, though fairly invited our will; or else, if we chuse a* 1.599 Duty in which we were obliged, then to vow the doing of it in a more excellent manner, with a greater inclination of the* 1.600 Will, with a more fervent repetition of the act, with some more noble circumstance, with a fuller assent of the Under∣standing,* 1.601 or else adding a new Promise to our old Duty, to make it become more necessary to us, and to secure our duty. In this case, as it requires great prudence and caution in the susception, lest what we piously intend obtain a present blessing, and lay a lasting snare; so if it be prudent in the manner, holy in the matter, useful in the consequence, and safe in all the circumstances of the person, it is an endearing us and our Prayer to God by the increase of duty and charity, and therefore a more probable way of making our Prayers gracious and acceptable. And the religion of Vows was not only hallow∣ed by the example of Jacob at Bethel, of Hannah praying for a child and God hearing her, of David vowing a Temple to God, and made regular and safe by the rules and cautions in Moses's Law; but left by our Blessed Saviour in the same constitution he found it, he having innovated nothing in the matter of Vows: and it was practised accordingly in the instance of S. Paul at Cenchrea; of * 1.602 Ana∣nias and Sapphira, who vowed their possessions to the use of the Church; and of the Widows in the Apostolical age, who therefore vowed to remain in the state of widowhood,* 1.603 because concerning them who married after the entry into* 1.604 Religion S. Paul says, they have broken their first faith: and such were they of whom our Blessed Saviour affirms, that some make themselves 〈◊〉〈◊〉 for the kingdom of Heaven, that is, such who promise to God a life of Chastity. And con∣cerning the success of Prayer so seconded with a prudent and religious Vow, besides ‖ 1.605 the instances of Scripture, we have the perpetual experience and witness of all Christendom; and in particular our Saxon Kings have been remarked for this part of importunity in their own Chronicles.* 1.606 Oswy got a* 1.607 great victory with unlikely forces against Penda the 〈◊〉〈◊〉 af∣ter his earnest Prayer, and an appendent Vow: and Ceadwalla obtained of God power to recover the Isle of Wight from the hands of Infidels after he had prayed, and promised to return the fourth part of it to be imployed in the proper services of God and of Religion. This can have no objection or suspicion in it among wise and disabused persons; for it can be nothing but an encrea∣sing and a renewed act of Duty, or Devotion, or Zeal, or Charity, and the importu∣nity of Prayer acted in a more vital and real expression.

21. First, All else that is to be considered concerning Prayer is extrinsecal and acci∣dental to it. Prayer is publick, or private; in the communion or society of Saints, or in our Closets: these Prayers have less temptation to vanity; the other have more ad∣vantages of Charity, example, fervour, and energy. In publick offices we avoid singularity, in the private we avoid hypocrisie: those are of more 〈◊〉〈◊〉, these of greater retiredness and silence of spirit: those serve the needs of all the world in the first intention, and our own by consequence; these serve our own needs first, and the pub∣lick only by a secondary intention: these have more pleasure, they more duty: these are the best instruments of Repentance, where our Confessions may be more particu∣lar, and our shame less scandalous; the other are better for Eucharist and instruction, for edification of the Church and glorification of God.

22. Secondly, The posture of our bodies in Prayer had as great variety as the Cere∣monies and civilities of several Nations came to. The Jews most commonly

prayed standing: so did the Pharisee and the Publican in the* 1.608 Temple. So did the Primitive Christians in all their greater* 1.609 Festivals, and intervals of Jubilee; in their Penances they kneeled. The Monks in 〈◊〉〈◊〉 sate when they sang the Psal∣ter. And in every Country, whatsoever by the custom of the Nation was a symbol of reverence and humility, of silence* 1.610 and attention, of gravity and modesty, that posture they translated to their Prayers. But in all Nations bowing the head, that is, a laying down our glory at the feet of God, was the manner of Worshippers: and this was always the more humble and the lower, as their Devotion was higher; and was very often expressed by prostration, or lying flat upon the ground; and this all Nations did and all Religions. Our deportment ought to be grave, decent, humble, apt for adoration, apt to edisie; and when we address our selves to Prayer, not in∣stantly to leap into the office, as the Judges of the Areopage into their sentence, without preface or preparatory affections; but, considering in what presence we speak, and to what purposes, let us balance our servour with reverential fear: and when we have done, not rise from the ground as if we vaulted, or were glad we had done; but, as we begin with desires of assistance, so end with desires of pardon and acceptance, con∣cluding our longer offices with a shorter mental Prayer of more private reflexion and re∣verence, designing to mend what we have done amiss, or to give thanks and proceed if we did well, and according to our powers.

23. Thirdly, In private Prayers it is permitted to every man to speak his Prayers, or only to think them, which is a speaking to God. Vocal or mental Prayer is all one to God, but in order to us they have their several advantages. The sacrifice of the heart and the calves of the lips make up a holocaust to God: but words are the arrest of the desires, and keep the spirit fixt, and in less permissions to wander from fancy to fan∣cy; and mental Prayer is apt to make the greater fervour, if it wander not: our office is more determined by words; but we then actually think of God when our spirits on∣ly speak. Mental Prayer, when our spirits wander, is like a Watch standing still, because the spring is down; wind it up again, and it goes on regularly: but in Vocal Prayer, if the words run on, and the spirit wanders, the Clock strikes false, the Hand points not to the right hour, because something is in disorder, and the striking is nothing but noise. In mental Prayer we confess God's omniscience; in vocal Prayer we call the Angels to witness. In the first our spirits rejoyce in God; in the second the Angels rejoyce in us. Mental Prayer is the best remedy against lightness, and indiffe∣rency of affections; but vocal Prayer is the aptest instrument of communion. That is more Angelical, but yet fittest for the state of separation and glory; this is but hu∣mane, but it is apter for our present constitution. They have their distinct proprieties, and may be used according to several accidents, occasions, or dispositions.

The PRAYER.

O Holy and eternal God, who hast commanded us to pray unto thee in all our necessities, and to give thanks unto thee for all our instances of joy and blessing, and to adore thee in all thy Attributes and communications, thy own glories and thy eternal mercies; give unto me thy servant the spirit of Prayer and Supplication, that I may understand what is good for me, that I may desire regularly, and chuse the best things, that I may conform to thy will, and sub∣mit to thy disposing, relinquishing my own affections and imperfect choice. Sanctifie my heart and spirit, that I may sanctifie thy Name, and that I may be gracious and accepted in thine eyes. Give me the humility and obedience of a Servant, that I may also have the hope and confidence of a Son, making humble and confident addresses to the Throne of grace; that in all my necessities I may come to thee for aids, and may trust in thee for a gracious answer, and may receive satisfaction and supply.

II.

GIve me a sober, diligent and recollected spirit in my Prayers, neither choaked with cares, nor scattered by levity, nor discomposed by passion, nor estranged from thee by inadver∣tency, but fixed fast to thee by the indissolvible bands of a great love and a pregnant Devotion:

And let the beams of thy holy Spirit descending from above enlighten and enkindle it with great servours, and holy importunity, and unwearied industry; that I may serve thee, and obtain thy blessing by the assiduity and Zeal of perpetual religious offices. Let my Prayers come before thy presence, and the lifting up of my hands be a daily sacrifice, and let the fires of zeal not go out by night or day; but unite my Prayers to the intercession of thy Holy Jesus, and to a com∣munion of those offices which Angels and beatified Souls do pay before the throne of the Lamb, and at the celestial Altar; that my Prayers being hallowed by the Merits of Christ, and be∣ing presented in the phial of the Saints, may ascend thither where thy glory dwells, and from whence mercy and eternal benediction descends upon the Church.

III.

LOrd, change my sins into penitential sorrow, my sorrow to petition, my petition to 〈◊〉〈◊〉; that my Prayers may be consummate in the adorations of eternity, and the glo∣rious participation of the end of our hopes and prayers, the fulness of never-failing Charity, and fruition of thee, O Holy and Eternal God, Blessed Trinity and mysterious Unity, to whom all honour, and worship, and thanks, and confession, and glory, be ascribed for ever and ever.

Amen.

DISCOURSE XIII. Of the Third additional Precept of Christ, (viz.) Of the manner of FASTING.

1. FAsting, being directed in order to other ends, as for mortifying the body, taking* 1.611 away that fuel which ministers to the flame of Lust, or else relating to what is past, when it becomes an instrument of Repentance, and a part of that revenge which S. Paul affirms to be the effect of godly sorrow, is to take its estimate for value, and its rules for practice, by analogy and proportion to those ends to which it does cooperate. Fasting before the holy Sacrament is a custom of the Christian Church, and derived to us from great antiquity; and the use of it is, that we might express honour to the mystery, by suffering nothing to enter into our mouths before the symbols. Fasting to this purpose is not an act of Mortification, but of Reverence and venerable esteem of the instru∣ments of Religion, and so is to be understood. And thus also, not to eat or drink be∣fore we have said our morning Devotions, is esteemed to be a religious decency, and preference of Prayer and God's honour before our temporal satisfaction, a symbolical attestation that we esteem the words of God's mouth more than our necessary food. It is like the zeal of Abraham's servant, who would not eat nor drink till he had done his errand. And in pursuance of this act of Religion, by the tradition of their Fathers it grew* 1.612 to be a custom of the Jewish Nation, that they should not eat bread upon their solemn Festivals before the sixth hour; that they might first celebrate the rites of their Religi∣ous solemnities, before they gave satisfaction to the lesser desires of nature. And there∣fore it was a reasonable satisfaction of the objection made by the assembly against the inspired Apostles in Pentecost, These are not drunk, as ye suppose, seeing it is but the third hour of the day: meaning, that the day being festival, they knew it was not lawful for any of the Nation to break their fast before the sixth hour; for else they might easily have been drunk by the third hour, if they had taken their morning's drink in a freer proportion. And true it is that Religion snatches even at little things; and as it teaches us to observe all the great Commandments and significations of duty, so it is not willing to pretermit any thing, which, although by its greatness it cannot of it self be considerable, yet by its smallness it may become a testimony of the greatness of the affection, which would not omit the least minutes of love and duty. And therefore when the Jews were scandalized at the Disciples of our Lord for rubbing the ears of corn on the Sabbath-day, as they walked through the fields early in the morning, they intended their reproof not for breaking the Rest of the day, but the Solemnity; for

eating before the publick Devotions were finished. Christ excused it by the necessity and charity of the act; they were hungry, and therefore having so great need, they might lawfully do it: meaning, that such particles and circumstances of Religion are not to be neglected, unless where greater cause of charity or necessity does su∣pervene.

2. But when Fasting is in order to greater and more concerning purposes, it puts on more Religion, and becomes a duty, according as it is necessary or highly con∣ducing to such ends, to the promoting of which we are bound to contribute all our skill and faculties. Fasting is principally operative to mortification of carnal appe∣tites, to which Feasting and full tables do minister aptness and power and inclina∣tions.* 1.613 When I fed them to the full, then they committed adultery, and assembled by troups in the Harlots houses. And if we observe all our own vanities, we shall find that upon every sudden joy, or a prosperous accident, or an* 1.614 opulent fortune, or a pampered body, and highly spirited and inflamed, we are apt to rashness, levities, inconsiderate expressions, scorn and pride, idleness, wantonness, curiosity,* 1.615 niceness, and impatience. But Fasting is one of those affli∣ctions which reduces our body to want, our spirits to so∣berness, our condition to sufferance, our desires to absti∣nence and customes of denial; and so, by taking off the in∣undations* 1.616 of sensuality, leaves the enemies within in a con∣dition of being easier subdued. Fasting directly advances towards Chastity; and by consequence and indirect powers to Patience, and Humility, and Indifferency. But then it is not the Fast of a day that can do this; it is not an act, but a state of Fasting, that o∣perates to Mortification. A perpetual Temperance and frequent abstinence may abate such proportions of strength and nutriment, as to procure a body mortified and 〈◊〉〈◊〉 in desires. And thus S. Paul kept his body under, using severities to it for the taming its rebellions and distemperatures. And S. Jerom reports of S. Hilarion, that when he had fa∣sted* 1.617 much and used course diet, and found his Lust too strong for such austerities, he re∣solv'd to encrease it to the degree of Mastery, lessening his diet, and encreasing his hard∣ship, till he should rather think of food than wantonness. And many times the Fastings of some men are ineffectual, because they promise themselves cure too soon, or make too gentle applications, or put less proportions into their antidotes. I have read of a Maiden, that, seeing a young man much transported with her love, and that he ceased not to im∣portune her with all the violent pursuits that passion could suggest, told him, she had made a Vow to fast forty days with bread and water, of which she must discharge her self before she could think of corresponding to any other desire; and desired of him as a testimony of his love, that he also would be a party in the same Vow. The young man undertook it, that he might give probation of his love: but because he had been used to a delicate and nice kind of life, in twenty days he was so weakned, that he thought more of death than love; and so got a cure for his intempe∣rance, and was wittily cousened into remedy. But S. Hierom's counsel in this Question is most reasonable, not allowing violent and long fasts, and then returns to an ordinary course; for these are too great changes of diet to consist with health, and too sudden and transient to obtain a permanent and natural effect: but a belly always hungry, a table* 1.618 never full, a meal little and necessary, no extravagancies, no freer repast, this is a state of Fasting, which will be found to be of best avail to suppress pungent Lusts and rebelli∣ous desires. And it were well to help this exercise with the assistences of such auste∣rities which teach Patience, and ingenerate a passive fortitude, and accustome us to a despight of pleasures, and which are consistent with our health. For if Fasting be left to do the work alone, it may chance either to spoil the body, or not to spoil the Lust. Hard lodging, 〈◊〉〈◊〉 garments, laborious postures of prayer, journies on foot, suffer∣ance of cold, paring away the use of ordinary solaces, denying every pleasant appe∣tite, rejecting the most pleasant morsels; these are in the rank of bodily exercises, which though (as S. Paul says) of themselves they profit little, yet they accustome us to acts of self-denial in exteriour instances, and are not useless to the designs of mortifying carnal and sensual lusts. They have* 1.619 a proportion of wisdome with these cautions, viz. in will-worship, that is, in voluntary susception, when they are not imposed as(a) 1.620 neces∣sary Religion; in humility, that is, without contempt of others that use them not; in neglecting of the body, that is, when they are done for discipline and mortification, that the flesh by such handlings and rough usages become less satisfied and more despised.

3. As Fasting hath respect to the future, so also to the present; and so it operates in giving assistence to Prayer. There is a kind of Devil that is not to be ejected but by prayer and fasting, that is, Prayer elevated and made intense by a defecate and pure spirit, not loaden with the burthen of meat and vapours. S.(b) 1.621 Basil affirms, that there are certain Angels deputed by God to minister, and to describe all such in every Church who mortifie themselves by Fasting; as if paleness and a meagre vi∣sage were that mark in the forehead which the Angel observed* 1.622 when he signed the Saints in Jerusalem to escape the Judgment. Prayer is the* 1.623 wings of the Soul, and Fasting is the wings of Prayer. Tertullian calls it(c) 1.624 the nourishment of Prayer. But this is a Discourse of Christian Philosophy; and he that chuses to do any act of spirit, or understanding, or atten∣tion, after a full meal, will then perceive that Abstinence had been the better disposition to any intellectual and spi∣ritual action. And therefore the Church of God ever joyned Fasting to their more solemn offices of Prayer. The Apostles fasted and prayed when they laid hands and in∣vocated* 1.625 the Holy Ghost upon Saul and Barnabas. And these also, when they had prayed* 1.626 with fasting, ordained Elders in the Churches of Lystra and Iconium. And the Vigils of e∣very Holy-day tell us, that the Devotion of the Festival is promoted by the Fast of the Vigils.

4. But when Fasting relates to what is past, it becomes an instrument of Repentance,* 1.627 it is a punitive and an 〈◊〉〈◊〉 action, an effect of godly sorrow, a testimony of con∣trition, a judging of our selves, and chastening our bodies, that we be not judged of the Lord. The Fast of the Ninevites, and the Fast the Prophet Joel calls for, and* 1.628 the Discipline of the Jews in the rites of Expiation, proclaim this usefulness of Fa∣sting* 1.629 in order to Repentance. And indeed it were a strange Repentance that had* 1.630 no sorrow in it, and a stranger sorrow that had no affliction; but it were the stran∣gest scene of affliction in the world, when the sad and af∣flicted person shall* 1.631 eat freely, and delight himself, and to the banquets of a full table serve up the chalice of tears and sorrow, and no bread of affliction. Certainly he that makes much of himself hath no great indignation against the sin∣ner, when himself is the man. And it is but a gentle re∣venge and an easie judgment, when the sad sinner shall do penance in good meals, and expiate his sin with sensual satisfaction. So that Fasting relates to Religion in all vari∣ety and difference of time: it is an antidote against the poison of sensual temptations, an advantage to Prayer, and an instrument of extinguishing the guilt and the affecti∣ons of sin by judging our selves, and representing in a Judicatory of our own, even our selves being Judges, that sin deserves condemnation, and the sinner merits a high* 1.632 calamity. Which excellencies I repeat in the words of Baruch the Scribe, he that was Amanuensis to the Prophet Jeremy, The soul that is greatly vexed, which goeth stoop∣ing and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, O Lord.

5. But now as Fasting hath divers ends, so also it hath divers Laws. If Fasting be intended as an instrument of Prayer, it is sufficient that it be of that quality and degree that the spirit be clear, and the head undisturbed; an ordinary act of Fast, an abstinence* 1.633 from a meal, or a deferring it, or a lessening it when it comes, and the same abstinence repeated according to the solemnity, and intendment of the offices. And this is evident in reason, and the former instances, and the practice of the Church, dissolving some of her Fasts which were in order only to Prayer by noon, and as soon as the great and first solemnity of the day is over. But if Fasting be intended as a punitive act, and an instru∣ment of Repentance, it must be greater. S. Paul at his Conversion continued three days without eating or drinking. It must have in it so much affliction as to express the indignation, and to condemn the sin, and to judge the person. And although the mea∣sure of this cannot be exactly determined, yet the general proportion is certain; for a greater sin there must be a greater sorrow, and a greater sorrow must be attested with* 1.634 * 1.635 a greater penalty. And Ezra declares his purpose thus, I proclaimed a Fast, that we * 1.636 might afflict our selves besore God. Now this is no farther required, nor is it in this* 1.637 sense 〈◊〉〈◊〉 useful, but that it be a trouble to the body, an act of judging and* 1.638 * 1.639

severity; and this is to be judged by proportion to the sorrow and indignation, as the sorrow is to the crime. But this affliction needs not to leave any remanent effect upon the body; but such transient sorrow which is consequent to the abstinence of certain times designed for the solemnity is sufficient as to this purpose. Only it is to be renew∣ed often, as our Repentance must be habitual and lasting; but it may be commuted with other actions of severity and discipline, according to the Customs of a Church, or the capacity of the persons, or the opportunity of circumstances. But if the Fasting be intended for Mortification, then it is fit to be more severe, and medicinal by conti∣nuance, and quantity, and quality. To Repentance, total abstinences without inter∣ruption, that is, during the solemnity, short and sharp, are most apt: but towards the mortifying a Lust those sharp and short Fasts are not reasonable; but a diet of Fast∣ing, an habitual subtraction of nutriment from the body, a long and lasting austerity, increasing in degrees, but not violent in any. And in this sort of Fasting we must be highly careful we do not violate a duty by sondness of an instrument; and because we intend Fasting as a help to mortifie the Lust, let it not destroy the body, or retard the spirit, or violate our health, or impede us in any part of our necessary duty. As we must be careful that our Fast be reasonable, serious, and apt to the end of our designs; so we must be curious, that by helping one duty uncertainly, it do not certainly de∣stroy another. Let us do it like honest persons and just, without artifices and hypocri∣sie; but let us also do it like wise persons, that it be neither in it self unreasonable, nor by accident become criminal.

6. In the pursuance of this Discipline of Fasting, the Doctors of the Church and Guides of Souls have not unusefully prescribed other annexes and circumstances; as that all the other acts of deportment be symbolical to our Fasting. If we fast for Mor∣tification, let us entertain nothing of temptation or semblance to invite a Lust; no sen∣sual delight, no freer entertainments of our body to countenance or corroborate a passi∣on. If we fast that we may pray the better, let us remove all secular thoughts for that time; for it is vain to alleviate our spirits of the burthen of meat and drink, and to de∣press them with the loads of care. If for Repentance we fast, let us be most curious that we do nothing contrary to the design of Repentance, knowing that a sin is more contrary to Repentance than Fasting is to sin; and it is the greatest stupidity in the world to do that thing which I am now mourning for, and for which I do judgment upon my self. And let all our actions also pursue the same design, helping one instru∣ment with another, and being so zealous for the Grace, that we take in all the aids we can to secure the Duty. For to fast from flesh, and to eat delicate fish; not to eat meat, but to drink rich wines freely; to be sensual in the objects of our other appetites, and restrained only in one; to have no dinner, and that day to run on hunting, or to play at cards; are not handsome instances of sorrow, or devotion, or self-denial. It is best to accompany our Fasting with the retirements of Religion, and the enlargements of Charity, giving to others what we deny to our selves. These are proper actions: and although not in every instance necessary to be done at the same time, (for a man may give his Alms in other circumstances, and not amiss;) yet as they are very convenient and proper to be joyned in that society, so to do any thing contrary to Religion or to Charity, to Justice or to Piety, to the design of the person or the design of the solemni∣ty, is to make that become a sin which of it self was no vertue, but was capable of be∣ing hallowed by the end and the manner of its execution.

7. This Discourse hath hitherto related to private Fasts, or else to Fasts indefinitely. For what rules soever every man is bound to observe in private for Fasting piously, the same rules the Governours of a Church are to intend in their publick prescription. And when once Authority hath intervened, and proclaimed a Fast, there is no new duty incumbent upon the private, but that we obey the circumstances, letting them to chuse the time and the end for us: and though we must prevaricate neither, yet we may improve both; we must not go less, but we may enlarge; and when Fasting is commanded only for 〈◊〉〈◊〉, we may also use it to Prayers, and to Mortification. And we must be curious that we do not obey the letter of the prescription, and violate the intention, but observe all that care in publick Fasts which we do in private; know∣ing that our private ends are included in the publick, as our persons are in the commu∣nion of Saints, and our hopes in the common inheritance of sons: and see that we do not fast in order to a purpose, and yet use it so as that it shall be to no purpose. Whoso∣ever so fasts as that it be not effectual in some degree towards the end, or so fasts that it be accounted of it self a duty and an act of Religion, without order to its proper end, makes his act vain, because it is unreasonable; or vain, because it is superstitious.

The PRAYER.

O Holy and Eternal Jesu, who didst for our sake fast forty days and forty nights, and hast left to us thy example, and thy prediction, that in the days of thy absence from us we thy servants and children of thy Bride-chamber should fast; teach us to do this act of discipline so, that it may become an act of Religion. Let us never be like Esau, valuing a dish of meat above a blessing; but let us deny our appetites of meat and drink, and accustom our selves to the yoak, and subtract the fuel of our Lusts, and the incentives of all our unworthy desires: that our bodies being free from the intemperances of nutriment, and our spirits from the load and pressure of appetite, we may have no desires but of thee; that our outward man daily de∣caying by the violence of time, and mortified by the abatements of its too free and unnecessary support; it may by degrees resign to the intire dominion of the Soul, and may pass from vanity to Piety, from weakness to ghostly strength, from darkness and mixtures of impurity to great transparences and clarity in the society of a beatified Soul, reigning with thee in the glories of Eternity, O Holy and Eternal Jesu.

Amen.

DISCOURSE XIV. Of the Miracles which JESVS wrought for confirmation of his Doctrine during the whole time of his Preaching.

[illustration]

Mary & Martha.

A woman, named Martha, received him into her house And her sister Mary sat at Iesus feet, and heard his word. But Martha was cumbred a∣bout much serving—And Iesus said unto her, Martha, Martha, thou art careful & troubled about many things: but one thing is needfull: & Mary hath chosen that good part: Luk. 10. 38, 39, 40, 41, 42.

[illustration]

The dried hand healed, & devil cast out Mat 12.

10 And behold There was a man which had his hand dryed up &c. 13. Then said he unto the man stretch sorth thine hand &c. 22. Then was brought to him one possessed with a Devill &c. and he healed him.

1. WHen Jesus had ended his Sermon on the Mount, he descended into the val∣leys, to consign his Doctrine by the power of Miracles and the excellency of a rare Example; that he might not lay a yoak upon us which himself also would not bear. But as he became the authour, so also the finisher of our Faith; what he de∣signed in proposition, he represented in his* 1.640 own practice; and by these acts made a new Sermon, teaching all Prelates and spiritual persons to descend from their 〈◊〉〈◊〉 of con∣templation,* 1.641 and the authority and business of their discourses, to apply themselves to do more material and corporal mercies to afflicted persons, and to preach by Example as well as by* 1.642 their Homilies. For he that teaches others well, and practi∣ses contrary, is like a fair candlestick bearing a goodly and bright taper, which sends forth light to all the house, but round about it self there is a shadow and circumstant darkness. The Prelate should be the light consuming and spend∣ing it self to enlighten others, scattering his rays round about from the 〈◊〉〈◊〉 of Con∣templation and from the 〈◊〉〈◊〉 of Practice, but himself always tending upwards, till at last he expires into the element of Love and celestial fruition.

2. But the Miracles which Jesus did were next to infinite; and every circum∣stance of action that passed from him, as it was intended for Mercy, so also for Do∣ctrine, and the impotent or diseased persons were not more cured than we instructed. But because there was nothing in the actions but what was a pursuance of the Do∣ctrines delivered in his Sermons, in the Sermon we must look after our Duty, and look upon his practice as a verification of his Doctrine, & instrumental also to other pur∣poses. Therefore in general if we consider his Miracles, we shall see that he did design

them to be a compendium of Faith and Charity. For he chose to instance his Miracles* 1.643 in actions of Mercy, that all his powers might especially determine upon bounty and Charity; and yet his acts of Charity were so miraculous, that they became an argu∣ment of the Divinity of his Person and Doctrine. Once he turned water into wine, which was a mutation by a supernatural power in a natural suscipient, where a person was not the subject, but an Element; and yet this was done to rescue the poor Bride∣groom from affront and trouble, and to do honour to the holy rite of Marriage. All the rest, (unless we except his Walking upon the waters) during his natural life, were acti∣ons of relief and mercy, according to the design of God, manifesting his power most chiefly in shewing mercy.

3. The great design of Miracles was to prove his Mission from God, to convince the world of sin, to demonstrate his power of forgiving sins, to indear his Precepts, and that his Disciples might believe in him, and that believing they might have life through* 1.644 * 1.645 his name. For he, to whom God by doing Miracles gave testimony from Heaven, must* 1.646 needs be sent from God; and he who had received power to restore nature, and to cre∣ate new organs, and to extract from incapacities, and from privations to reduce habits, was Lord of Nature, and therefore of all the world. And this could not but create great confidences in his Disciples, that himself would verifie those great Promises upon which he established his Law. But that the argument of Miracles might be infallible, and not apt to be reproved, we may observe its eminency by divers circumstances of probability heightned up to the degree of moral demonstration.

4. First, The Holy Jesus did Miracles which no man (before him, or at that time)* 1.647 ever did. Moses smote the Rock, and water gushed out; but he could not turn that water into wine: Moses cured no diseases by the empire of his will, or the word of his mouth; but Jesus healed all infirmities. Elisha raised a dead Child to life; but Jesus raised one who had been dead four days, and buried, and corrupted. Elias. and Samuel, and all the Prophets, and the succession of the High Priests in both the Temples, put all together, never did so many or so great Miracles as Jesus did. He cured Leprous per∣sons by his touch: he restored Sight to the blind, who were such not by any intervening accident hindering the act of the organ, but by nature, who were born blind, and whose eyes had not any natural possibility to receive sight, who could never see without creating of new eyes for them, or some integral part cooperating to vision; and there∣fore the Miracle was wholly an effect of a Divine power, for nature did not at all co∣operate; or, that I may use the elegant expression of Dante, it was such

—à cui natura Non scaldò ferro mai, ne battè ancude,

for which Nature never did heat the iron, nor beat the anvil. He made crooked lims become straight, and the lame to walk; and habitual diseases and inveterate of 18 years continuance (and once of 38) did disappear at his speaking, like darkness at the presence of the Sun. He cast out Devils, who by the majesty of his person were forced to confess and worship him, and yet by his humility and restraints were commanded si∣lence, or to go whither he pleased; and without his leave all the powers of Hell were as infirm and impotent as a withered member, and were not able to stir. He raised three dead persons to life; he fed thousands of People with two small fishes and five little barly-cakes: and, as a consummation of all power and all Miracles, he foretold, and verified it, that himself would rise from the dead after three days sepulture. But when himself had told them, he did Miracles which no man else ever did, they were not able to reprove his saying with one single instance; but the poor blind man found him out one instance to verify his assertion, It was yet never heard, that any man opened the eyes of one that was born blind.

5. Secondly, The scene of his Preaching and Miracles was Judaea, which was the Pale of the Church, and God's inclosed portion, of whom were the Oracles and the Fathers, and of whom, as concerning the Flesh, Christ was to come, and to whom he was promised. Now since these Miracles were for verification of his being the Christ, the promised MÉSSIAS, they were then to be esteemed a convincing argument, when all things else concurring, as the Predictions of the Prophets, the Synchronisms, and the capacity of his person, he brought Miracles to attest himself to be the person so declared and signified. God would not suffer his People to be abused by Miracles, nor from Heaven would speak so loud in testimony of any thing contrary to his own will and purposes. They to whom he gave the Oracles, and the Law, and the Predictions of the Messias, and declared before-hand, that at the coming of the Messias the blind* 1.648 should see, the lame should walk, and the deaf should hear, the lepers should be cleansed, and to* 1.649

the poor the Gospel should be preached, could not expect a greater conviction for acceptati∣on of a person, than when that happened which God himself by his Prophets had con∣signed as his future testimony; and if there could have been deception in this, it must needs have been inculpable in the deceived person, to whose errour a Divine Prophecy had been both nurse and parent. So that taking the Miracles Jesus did in that con∣junction of circumstances, done to that People to whom all their Oracles were trans∣mitted by miraculous verifications, Miracles so many, so great, so accidentally, and yet so regularly, to all comers and necessitous persons that prayed it, after such Predictions and clearest Prophecies, and these Prophecies owned by himself, and sent by way of sym∣bol and mysterious answer to John the Baptist, to whom he described his Office by re∣counting his Miracles in the words of the Prediction; there cannot be any fallibility or weakness pretended to this instrument of probation, applied in such circumstances to such a people, who, being dear to God, would be preserved from invincible deceptions, and being commanded by him to expect the Messias in such an equipage of power and demonstration of Miracles, were therefore not deceived, nor could they, because they were bound to accept it.

6. Thirdly, So that now we must not look upon these Miracles as an argument pri∣marily intended to convince the Gentiles, but the Jews. It was a high probability to them also, and so it was designed also in a secondary intention: But it could not be an argument to them so certain, because it was destitute of two great supporters. For they neither believed the Prophets foretelling the Messias to be such, nor yet saw the Miracles done: So that they had no testimony of God before-hand, and were to rely upon humane testimony for the matter of fact; which, because it was fallible, could not infer a neces∣sary conclusion alone and of it self, but it put on degrees of perswasion, as the 〈◊〉〈◊〉 had degrees of certainty or universality; that they also which see not, and yet have believed, might be blessed. And therefore Christ sent his Apostles to convert the Gentiles, and supplied in their case what in his own could not be applicable, or so con∣cerning them. For he sent them to do Miracles in the sight of the Nations, that they might not doubt the matter of fact; and prepared them also with a Prophecy, foretelling that they should do the same and greater Miracles than he did: they had greater preju∣dices to contest against, and a more unequal distance from belief and aptnesses to credit such things; therefore it was necessary that the Apostles should do greater Miracles to remove the greater mountains of objection. And they did so; and by doing it in pur∣suance and testimony of the ends of Christ and Christianity, verified the fame and cele∣brity of their Master's Miracles, and represented to all the world his power, and his ve∣racity, and his Divinity.

7. Fourthly, For when the Holy Jesus appeared upon the stage of Palestine, all things were quiet and at rest from prodigy and wonder; nay, John the Baptist, who by his excellent Sanctity and Austerities had got great reputation to his person and Doctrines, yet did no Miracle; and no man else did any, save some few Exorcists among the Jews cured some Demoniacks and distracted People. So that in this silence a Prophet ap∣pearing with signs and wonders had nothing to lessen the arguments, no opposite of like power, or appearances of a contradictory design. And therefore it perswaded infi∣nitely, and was certainly operative upon all persons, whose interest and love of the world did not destroy the piety of their wills, and put their understanding into fetters. And Nicodemus, a Doctor of the Law, being convinced, said, We know that thou art a* 1.650 Doctor sent from God; for no man can do those 〈◊〉〈◊〉 which thou doest, unless God be with him. But when the Devil saw what great affections and confidences these Mira∣cles of Christ had produced in all persons, he too late strives to lessen the argument by playing an after-game; and weakly endeavours to abuse vicious persons (whose love to their sensual pleasures was of power to make them take any thing for argument to retain them) by such low, few, inconsiderable, uncertain and suspicious instances, that it grew to be the greatest confirmation and 〈◊◊〉〈◊◊〉 in behalf of Re∣ligion, that either friend or foe upon his own industry could have represented. Such as were the making an Image speak, or fetching fire from the clouds; and that the images of Diana Cyndias and Vesta among the Jasiaeans would admit no rain to wet them, or cloud to darken them; and that the bodies of them who entred into the Temple of Ju∣piter* 1.651 in Arcadia would cast no shadow: which things Polybius himself, one of their own Superstition, laughs at as impostures, and says they were no way to be excused, unless the pious purpose of the inventors did take off from the malice of the lie. But the Miracles of Jesus were confessed, and wondred at by Josephus, were published to all the world by his own Disciples, who never were accused, much less convicted, of

forgery, and they were acknowledged by(a) 1.652 Celsus and(b) 1.653 Julian, the greatest e∣nemies of Christ.

8. But farther yet, themselves gave it out that one Caius was cured of his blindness by AEsculapius, and so was 〈◊〉〈◊〉 Aper; and at Alexandria Vespasian cured a man of the Gout by treading upon his Toes, and a blind man with spittle. And when Adrian the Emperour was sick of a Fever, and would have killed himself, it is said, two blind* 1.654 persons were cured by touching him, whereof one of them told him that he also should recover. But although Vespasian by the help of Apollonius Tyaneus, who was his famili∣ar, who also had the Devil to be his, might do any thing within the power of nature, or by permission might do much more; yet besides that this was of an uncertain and less credible report, if it had been true, it was also infinitely short of what Christ did, and was a weak, silly imitation, and usurping of the argument which had already prevailed upon the perswasions of men beyond all possibility of confutation. And for that of Adrian, to have reported it is enough to make it ridiculous; and it had been a strange power to have cured two blind persons, and yet be so unable to help himself, as to attempt to kill himself by reason of anguish, impatience and despair.

9. Fifthly, When the Jews and Pharisees believed not Christ for his Miracles, and yet perpetually called for a Sign, he refused to give them a Sign which might be less than their prejudice, or the perswasions of their interest; but gave them one which a∣lone is greater than all the Miracles which ever were done, or said to be done, by any Antichrist or the enemies of the Religion, put all together; a Miracle which could have no suspicion of imposture, a Miracle without instance or precedent or imitation: and that is, Jesus's lying in the grave three days and three nights, and then rising again, and appearing to many, and conversing for forty days together, giving probation of his Rising, of the verity of his Body, making a glorious promise, which at Pentecost was ve∣rified, & speaking such things which became Precepts & parts of the Law for ever after.

10. Sixthly, I add two things more to this consideration. First, that the Apostles did such Miracles, which were infinitely greater than the pretensions of any adversary, and inimitable by all the powers of man or darkness. They raised the dead, they cured all diseases by their very shadow passing by, and by the touch of garments; they con∣verted Nations, they foretold future events, they themselves spake with Tongues, and they gave the Holy Ghost by imposition of hands, which inabled others to speak Lan∣guages which immediately before they understood not, and to cure diseases, and to eject Devils. Now supposing Miracles to be done by Gentile Philosophers and Magicians after; yet when they fall short of these in power, and yet teach a contrary Doctrine, it 〈◊〉〈◊〉 a demonstration that it is a lesser power, and therefore the Doctrine not of Divine authority and sanction. And it is remarkable, that among all the Gentiles none ever rea∣sonably pretended to a power of casting out Devils. For the Devils could not get so much by it, as things then stood: And besides, in whose name should they do it who worship∣ped none but Devils and false gods? which is too violent presumption, that the Devil was the Architect in all such buildings. And when the seven sons of Sceva, who was* 1.655 a Jew, (amongst whom it was sometimes granted to cure Demoniacks) offered to exorcize a possessed person, the Devil would by no means endure it, but beat them for their pains. And yet, because it might have been for his purpose to have enervated the reputation of S. Paul, and by a voluntary cession equalled S. Paul's enemies to him, ei∣ther the Devil could not go out but at the command of a Christian; or else to have gone out would have been a disservice and ruine to his kingdom: either of which de∣clares, that the power of casting out Devils is a testimony of God, and a probation of the Divinity of a Doctrine, and a proper argument of Christianity.

11. Seventhly, But, besides this, I consider, that the Holy Jesus, having first possessed upon just title all the reasonableness of humane understanding by his demonstration of a miraculous power, in his infinite wisdome knew that the Devil would attempt to gain a party by the same instrument, and therefore so ordered it, that the Miracles which should be done, or pretended to, by the Devil, or any of the enemies of the Cross of Chris̄t, should be a confirmation of Christianity, not do it disservice; for he foretold that Antichrist and other enemies should come in prodigies, and lying wonders and signs. Concerning which, although it may be disputed whether they were truly Miracles, or mere deceptions and magical pretences; yet because they were such which the People could not discern from Miracles really such, therefore it is all one, and in

this consideration are to be supposed such: but certainly he that could foretell such a fu∣ture contingency, or such a secret of Predestination, was able also to know from what principle it came; and we have the same reason to believe that Antichrist shall do Mi∣racles to evil purposes, as that he shall do any at all; he that foretold us of the man, foretold us also of the imposture, and commanded us not to trust him. And it had been more likely for Antichrist to prevail upon Christians by doing no Miracles, than by doing any: For if he had done none, he might have escaped without discovery; but by doing Miracles, as he verified the wisdom and prescience of Jesus, so he declared to all the Church that he was the enemy of their Lord, and therefore less likely to de∣ceive: for which reason it is said, that he shall deceive, if it were possible, the very elect; that is therefore not possible, because that by which he insinuates himself to others, is by the elect, the Church and chosen of God, understood to be his sign and mark of dis∣covery, and a warning. And therefore as the Prophecies of Jesus were an infinite ve∣rification of his Miracles, so also this Prophecy of Christ concerning Antichrist disgraces the reputation and faith of the Miracles he shall act. The old Prophets foretold of the Messias, and of his Miracles of power and mercy, to prepare for his reception and en∣tertainment: Christ alone, and his Apostles from him, foretold of Antichrist, and that he should come in all Miracles of deception and lying, that is, with true or false Mi∣racles to perswade a lie: and this was to prejudice his being accepted, according to the Law of Moses. So that as all that spake of Christ bade us believe him for the Miracles;* 1.656 so all that foretold of Antichrist bade us disbelieve him the rather for his: and the rea∣son of both is the same, because the mighty and surer word of Prophecy (as S. Peter calls it) being the greatest testimony in the world of a Divine principle, gives authority, or reprobates, with the same power. They who are the predestinate of God, and they that are the praesciti, the foreknown and marked people, must needs stand or fall to the Divine sentence; and such must this be acknowledged: for no enemy of the Cross, not the Devil himself, ever foretold such a contingency, or so rare, so personal, so vo∣luntary, so unnatural an event, as this of the great Antichrist.

12. And thus the Holy Jesus, having shewed forth the treasures of his Father's Wis∣dom in Revelations and holy Precepts, and upon the stock of his Father's greatness ha∣ving dispended and demonstrated great power in Miracles, and these being instanced in acts of Mercy, he mingled the glories of Heaven to transmit them to earth, to raise us up to the participations of Heaven: he was pleased, by healing the bodies of infirm persons, to invite their spirits to his Discipline, and by his power to convey healing, and by that mercy to lead us into the treasures of revelation; that both Bodies and Souls, our Wills and Understandings, by Divine instruments might be brought to Divine perfections in the participations of a Divine nature. It was a miraculous mercy that God should look upon us in our bloud, and a miraculous condescension that his Son should take our nature; and even this favour we could not believe without many Mi∣racles: and so contrary was our condition to all possibilities of happiness, that if Salva∣tion had not marched to us all the way in Miracle, we had perished in the ruines of a sad eternity. And now it would be but reasonable, that, since God for our sakes hath re∣scinded so many laws of natural establishment, we also for his, and for our own, would be content to do violence to those natural inclinations, which are also criminal when they derive into action. Every man living in the state of Grace is a perpetual Miracle, and his Passions are made reasonable, as his Reason is turned to Faith, and his Soul to Spirit, and his Body to a Temple, and Earth to Heaven; and less than this will not dispose us to such glories, which being the portion of Saints and Angels, and the near∣est communications with God, are infinitely above what we see, or hear, or under∣stand.

The PRAYER.

O Eternal Jesu, who didst receive great power, that by it thou mightest convey thy Fa∣ther's mercies to us impotent and wretched people; give me grace to believe that hea∣venly Doctrine which thou didst ratifie with arguments from above, that I may fully assent to all those mysterious Truths which integrate that Doctrine and Discipline in which the obliga∣tions of my duty and the hopes of my felicity are deposited. And to all those glorious verificati∣ons of thy Goodness and thy Power add also this Miracle, that I, who am stained with Le∣prosie of sin, may be cleansed, and my eyes may be opened, that I may see the wondrous things of thy Law; and raise thou me up from the death of sin to the life of righteousness, that I may for ever walk in the land of the living, abhorring the works of death and darkness: that as I am by thy miraculous mercy partaker of the first, so also I may be accounted worthy of the second Resurrection; and as by Faith, Hope, Charity and Obedience I receive the fruit of thy Mi∣racles in this life, so in the other I may partake of thy Glories, which is a mercy above all Mi∣racles. Lord, if thou wilt, thou canst make me clean. Lord, I believe; help mine unbe∣lief: and grant that no 〈◊〉〈◊〉 or incapacity of mine may hinder the wonderful operations of thy Grace; but let it be thy first Miracle to turn my water into wine, my barrenness into fruitfulness, my aversations from thee into unions and intimate adhesions to thy infinity, which is the fountain of mercy and power. Grant this for thy mercie's sake, and for the honour of those glorious Attributes in which thou hast revealed thy self and thy Father's excellencies to the world, O Holy and Eternal Jesu.

Amen.

The End of the Second Part. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Notes

• (a) 1.1

  John 1. 20, 21.
• (b) 1.2

  V. 23.
• (c) 1.3

  V. 26.
• (d) 1.4

  V. 27.
• (e) 1.5

  V. 15, 27, 30.
• (f) 1.6

  Chap. 3. 30.
• (g) 1.7

  Matt. 3. 11.
• * 1.8

  Joh 11. 29, 36.
• * 1.9

  V. 37, 39.
• * 1.10

  S. Aug. 〈◊〉〈◊〉. 17. c. 1. in Joan.
• * 1.11

  〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.12

  〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊〉〈◊◊◊〉. Clem. Alex, 〈◊〉〈◊〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 in exposit. ge∣neral.
• * 1.14

  Rev. 2. 10.
• * 1.15

  〈◊〉〈◊〉. 5 6.
• * 1.16

  Ch. 6. 15.
• * 1.17

  1 〈◊〉〈◊〉. 7. 19.
• * 1.18

  Gal. 5. 6.
• * 1.19

  John 8. 39.
• * 1.20

  Rom. 4. 12.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. l. 4. 〈◊◊〉〈◊◊〉.
• * 1.24

  Rom. 16. 〈◊〉〈◊〉.
• * 1.25

  〈…〉〈…〉
• * 1.26

  Rom. 1. 16, 17.
• * 1.27

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 in 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 S. 〈◊〉〈◊〉.
• * 1.28

  Heb. 12. 2.
• * 1.29

  Ibid. v. 1.
• * 1.30

  〈◊〉〈◊〉 4.
• * 1.31

  Jam. 2. 20, 26.
• * 1.32

  Verse 21.
• * 1.33

  Verse 23.
• * 1.34

  Verse 22.
• (a) 1.35

  1 Thess. 1, 8, 9.
• (b) 1.36

  Heb 11. 〈◊◊〉〈◊◊〉.
• * 1.37

  2 Thess. 3. 2.
• (c) 1.38

  Col. 3. 6.
• (d) 1.39

  Gal. 5. 20.
• * 1.40

  〈◊◊〉〈◊◊〉, 2. & 5. 6.
• * 1.41

  1 Tim. 5. 8.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉.
• * 1.43

  Apoc. 14. 12.
• * 1.44

  2 〈◊〉〈◊〉. 3. 2.
• (a) 1.45

  1 〈◊〉〈◊〉 5. 4.
• (b) 1.46

  Heb. 11. 33
• (c) 1.47

  Acts 15. 9.
• * 1.48

  Luke 18 8.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.50

  〈◊〉〈◊〉. 12. 14.
• * 1.51

  〈◊〉〈◊〉. 5. 18.
• * 1.52

  〈◊◊〉〈◊◊〉 non 〈◊◊◊◊〉〈◊◊◊◊〉, re 〈◊〉〈◊〉 non 〈◊◊◊◊〉〈◊◊◊◊〉 quae in nobis est cum mortali compage 〈◊〉〈◊〉. Ab his 〈◊◊〉〈◊◊〉: omnibus—uni autem 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉 animi 〈◊◊〉〈◊◊〉, & ejus qui 〈◊◊〉〈◊◊〉 capiatur 〈◊◊◊〉〈◊◊◊〉 rerum illecebris. Phil. 〈◊◊〉〈◊◊〉. Quis 〈◊〉〈◊〉 Div. haeres.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉.
• * 1.54

  Credere in 〈◊◊◊〉〈◊◊◊〉, credendo diligere, 〈◊〉〈◊〉 in 〈◊〉〈◊〉 ire, & membris ejus 〈◊〉〈◊〉. Gloss. ord. in Rom. 4.
• * 1.55

  2 Cor. 13. 5.
• * 1.56

  Rom. 8. 10.
• * 1.57

  Titus 3. 8.
• * 1.58

  John 3. 36.
• * 1.59

  Montanistae, & cum bis Tertul. adv. Ma••••ion l. 4. c. 34. aiunt Philippum de∣sconctum fuis∣se, & in•••• pro∣bare satagunt secondas nuptiaes illicitas esse. Sed haec tam apertâ fraude, ut ag••ns adv. Catholices Tertulllianus abstineat abs sam iniqua recitatic•••• Marioni autem Evangelicum neganti hoc obs••udere in facili erat.
• * 1.60

  〈◊◊〉〈◊◊〉. l. 5. 〈◊〉〈◊〉, l 39. Plut. in 〈◊〉〈◊〉.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.62

  Jos. Ant. 〈◊〉〈◊〉.
• * 1.63

  18. c. 7 lib. Hist. c. 20.
• * 1.64

  G. n. 31. 32.
• * 1.65

  Psal. 〈◊〉〈◊〉. 34.
• * 1.66

  〈◊〉〈◊〉. 22.
• * 1.67

  〈◊〉〈◊〉, 20. 〈◊〉〈◊〉.
• * 1.68

  1 〈◊〉〈◊〉 9. 3.
• * 1.69

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.70

  Religiosum est quod 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Gel. l. 4. c. 9.
• (a) 1.71

  〈◊◊◊〉〈◊◊◊〉 Regum, Jul. 〈◊〉〈◊〉 apud 〈◊〉〈◊〉.
• (b) 1.72

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.73

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 3. 〈◊◊◊〉〈◊◊◊〉.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.75

  〈◊〉〈◊〉 ad crandum in 〈◊〉〈◊〉 loci 〈◊〉〈◊〉: sit una communis 〈◊〉〈◊〉, una mens, una sies in charitate & side 〈◊〉〈◊〉 in Christum Jesum; quo 〈◊〉〈◊〉 est 〈◊〉〈◊〉. Omnes velut unus quispiam ad Templum Dei concurrite, velut ad unum altare, ad unum Jesum Christum, &c. S. Ignat. ad Magnes.
• * 1.76

  1 Cor. 11. 22.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lucian, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.78

  〈◊◊〉〈◊◊〉 omnibus 〈…〉〈…〉.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊〉〈◊◊◊◊〉. l. 6.
• * 1.80

  Psal, 27 4, 〈◊〉〈◊〉, 6.
• * 1.81

  Isa. 6. 1.
• * 1.82

  Psal. 138. 1. 2.
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 16. 〈◊◊〉〈◊◊〉.
• * 1.84

  Psal. 〈◊〉〈◊〉. 17.
• * 1.85

  〈◊〉〈◊〉 16. in 〈◊〉〈◊〉 & de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. 〈◊〉〈◊〉, in c. 1. 〈◊〉〈◊〉. Non 〈◊◊◊〉〈◊◊◊〉 quando 〈◊◊〉〈◊◊〉, Christus 〈◊〉〈◊〉. R. Canutus in Leg. 〈◊〉〈◊〉. c. 4. Angeli siquidem 〈◊◊◊◊〉〈◊◊◊◊〉, & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.86

  〈◊〉〈◊〉. 19. 30.
• * 1.87

  Psal. 87. 2.
• * 1.88

  Matth, 23. 17.
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 an 〈◊◊◊〉〈◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈…〉〈…〉, in omne 〈…〉〈…〉 non 〈◊〉〈◊〉 in 〈…〉〈…〉? 〈◊〉〈◊〉, de 〈◊〉〈◊〉. c. 1. Con. Gang. c. 5.
• * 1.90

  1 Cor. 14. 25
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, in 〈◊〉〈◊〉.
• * 1.92

  pl••bs devota veni, pérque haec 〈8 words〉〈8 words〉. Simplicius P. in expositione Ecclesiae S. Andre∣anae in Roma.
• * 1.93

  Delicta Majorum im••••eritus l••••s, Romane, donec templa refeceris, AEdèsque labentes Deorum, & Foeda nigro simulachro ••••••o.
• * 1.94

  Hor. l. 3. cd. 6. In pictatis notatur Zeno, qu••d dixerit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et 〈◊〉〈◊〉 Gentium mos erat aras 〈◊◊◊◊〉〈◊◊◊◊〉, nemo∣ribus, & montium jugis, iò quò 〈◊◊◊〉〈◊◊◊〉 includendos non esse dix••••ant.
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo.
• * 1.96

  Quid cum tanto 〈◊◊◊〉〈◊◊◊〉 sacerdotio 〈◊〉〈◊〉 convent••sque ageret.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.99

  Gravitas honesta, diligentia attonita, cura soli∣cita, apparitio devota, & processio modesta. Terr. de praescript. Confluunt ad Ecclesiam costâ celebri∣••ate, honestâ utriusque sexûs discretione. S. Aug. l. 2. c. 28. de Civit. Dei.
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo legat. ad Caium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idem.
• * 1.101

  Quin demus id superis— Compositum jus s••sque animus, sanct••sque recessus Mentis, & incoctum generoso pectus honesto: Hec cedò ut admoveam templis, & ••arre litabo. Pers. Sat. 2.
• * 1.102

  〈◊〉〈◊〉 gratiorem existimari qui delubris Deo∣rum param 〈◊◊〉〈◊◊〉, quàm qui 〈◊〉〈◊〉 carmen 〈◊〉〈◊〉. Plin. Sec, Pan. Trajan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Porphyr. de Non esu 〈◊〉〈◊〉. l. 2. Optimus animus 〈◊◊〉〈◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. (a) Psal. 26. 6. (b) 1 Cor. 3. 17.
• * 1.103

  Matth. 〈◊◊〉〈◊◊〉.
• * 1.104

  Eurhym. 〈◊〉〈◊〉 in Joan. Apud 〈◊〉〈◊〉 l. 2. c. 3. 〈◊〉〈◊〉.
• * 1.105

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Sacra 〈◊◊〉〈◊◊〉 ad 〈◊〉〈◊〉 solos dedu∣cere verpos.
• * 1.106

  Juv. 〈◊〉〈◊〉. 14.
• * 1.107

  Joseph, 〈◊〉〈◊〉, l. 18. c. 3.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.109

  Joseph, de 〈◊〉〈◊〉. Jud. l. 1. c 5. & l. 3. c. 2. & l. 5. c. 3.
• * 1.110

  Epiph. contr. Eb. bares. 30.
• * 1.111

  Cod. Theod. de 〈◊〉〈◊〉, Joseph. l. 2. 〈◊◊〉〈◊◊〉. Jud. 〈◊〉〈◊〉. 33.
• * 1.112

  〈◊〉〈◊〉 Mare 〈◊◊〉〈◊◊〉 templi ad aquarum 〈◊〉〈◊〉.
• * 1.113

  Cicero 〈◊◊〉〈◊◊〉. l. 13. & in 〈◊〉〈◊〉. pro Plancic.
• (a) 1.114

  〈◊〉〈◊〉 ad Quint. Fra∣trem de 〈◊◊〉〈◊◊〉 Asian.
• (b) 1.115

  Vita Publicanorum 〈◊◊◊〉〈◊◊◊〉, im∣punita rapina, 〈◊〉〈◊〉 nullâ 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, V. 〈◊〉〈◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.116

  Apud 〈◊〉〈◊〉 textum D. 〈◊◊〉〈◊◊〉 dicti Parisim, 〈◊〉〈◊〉 proprio 〈◊〉〈◊〉 qui 〈◊〉〈◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉 dicti Gabaim; 〈◊◊〉〈◊◊〉 Gabella.
• (a) 1.117

  Lib. 7. 〈◊〉〈◊〉. c. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Sozomen. l. 5. c. 20. Johan. Damas. 〈◊〉〈◊〉 imagin. 〈◊〉〈◊〉. 3. ex 〈◊〉〈◊〉 Johan. 〈◊〉〈◊〉 〈◊◊〉〈◊◊〉. ait, 〈◊◊◊〉〈◊◊◊〉 Philippo 〈◊〉〈◊〉 Trachonitidis 〈◊〉〈◊〉, ut liceret 〈◊◊〉〈◊◊〉 in memoriam 〈◊〉〈◊〉 beneficii.
• * 1.118

  Mark 5. 26.
• * 1.119

  〈◊〉〈◊〉 8. 43.
• * 1.120

  Lib. 4. 〈◊〉〈◊〉 Ima∣gin. cap. 15.
• * 1.121

  Epiphan. in Panar. lib. 2. 〈◊◊◊〉〈◊◊◊〉. 51.
• * 1.122

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 in 〈◊〉〈◊〉, ad∣versus 〈◊〉〈◊〉 alios 〈◊〉〈◊〉 odi∣um. Tacit.
• ‖ 1.123

  Quae nubis toties non 〈◊◊◊◊〉〈◊◊◊◊〉. Offen∣dor 〈◊〉〈◊〉 sim∣pliciore 〈◊〉〈◊〉. Martial. 〈◊〉〈◊〉.
• * 1.124

  1 Pet. 2. 12.
• * 1.125

  Tit. 3. 10.
• * 1.126

  2 Epjst. John 10.
• * 1.127

  Irenae. l. 3. 〈◊〉〈◊〉. 3.
• * 1.128

  Euseb. l. 3. c. 13.
• * 1.129

  Lib. 1. 〈◊〉〈◊〉 p. 3.
• * 1.130

  〈◊〉〈◊〉. 5. de Je∣jun, decimi 〈◊〉〈◊〉.
• * 1.131

  Gregor. l. 3.
• * 1.132

  dial. 3. 13.
• * 1.133

  1 〈◊〉〈◊〉. 14. 35
• * 1.134

  Quam B. 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 probat Baroni∣us.
• * 1.135

  John 5. 44.
• * 1.136

  〈◊〉〈◊〉. 4. Hist. 〈◊〉〈◊〉. 23.
• * 1.137

  Lurida 〈◊◊◊◊◊〉〈◊◊◊◊◊〉—〈◊◊◊〉〈◊◊◊〉 in corum 〈…〉〈…〉. Lucret. lib. 4.
• * 1.138

  Lib. de Baptis.
• * 1.139

  Simul & quod gaudes & quod times 〈◊〉〈◊〉. Seneca.
• * 1.140

  Gal. 3. 19.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.142

  Act. 20. 21.
• * 1.143

  Heb. 2. 16.
• * 1.144

  Lev. 20. 10.
• * 1.145

  Luke 24. 46.
• * 1.146

  〈◊◊◊〉〈◊◊◊〉 & infrequens, 〈◊〉〈◊〉 dum sapientiae Consultus erro, 〈◊◊◊〉〈◊◊◊〉, atque 〈◊〉〈◊〉 cursus 〈◊◊〉〈◊◊〉.
• * 1.147

  Hor. l. 1. 〈◊〉〈◊〉. 34.
• * 1.148

  Rom. 6. 4.
• * 1.149

  1 Pet. 3. 21.
• * 1.150

  Rom. 5. 1.
• * 1.151

  〈◊〉〈◊〉 3. 5. 7.
• * 1.152

  Rom. 3. 26.
• * 1.153

  Gal. 2. 16.
• * 1.154

  Rom. 3. 24. 25, 26.
• * 1.155

  Vers. 28.
• * 1.156

  Vers. 27.
• * 1.157

  1 Cor. 6. 11.
• * 1.158

  1 〈◊〉〈◊〉. 1. 18.
• * 1.159

  Mar. 1. 15.
• * 1.160

  Act. 3. 19.
• * 1.161

  Act. 2. 38.
• * 1.162

  Mar. 16. 16.
• * 1.163

  Eph. 5. 25, 26, 27.
• * 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. Mart. Dial. cum 〈◊〉〈◊〉.
• * 1.165

  Act. 8. 37. & 10. 47. & 16. 15, 33.
• a 1.166

  Rom. 3. 24.
• * 1.167

  〈◊◊〉〈◊◊〉 ratio 〈◊〉〈◊〉 in 〈◊〉〈◊〉 quos Do∣minus in 〈◊〉〈◊〉, Mauh. 20. 〈◊〉〈◊〉 dimum 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. Ratio 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 non 〈◊〉〈◊〉: 〈◊〉〈◊〉 nos conduxerat, vers. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cui respondes Christus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cyril. Hier of.
• * 1.168

  Act. 3. 19.
• * 1.169

  〈◊〉〈◊〉 latio 〈◊〉〈◊〉 meru∣isset in fine de 〈◊〉〈◊〉 suo 〈◊〉〈◊〉, non 〈◊◊〉〈◊◊〉 baptiz 〈◊◊〉〈◊◊〉 & 〈◊◊〉〈◊◊〉. Tune enim baptizatus est, qui tune 〈◊◊〉〈◊◊〉 in Cruce confessus est: 〈◊〉〈◊〉 enim, si in extremo 〈◊〉〈◊〉 hiatu 〈◊〉〈◊〉, sanat & liberat in ablutione Baptismi. IBi 〈◊〉〈◊〉 qul, 〈◊◊〉〈◊◊〉, nunquam 〈◊◊◊〉〈◊◊◊〉 cùm jam 〈◊◊〉〈◊◊〉, won sie 〈◊〉〈◊〉 acquirunt quod volunt. S. Aug. cap. Nullus de 〈◊〉〈◊〉. dist. 7.
• * 1.170

  Vide Part 3. Consid. of Cru∣cifix, of Jesus.
• * 1.171

  1 Pet, 2. 24.
• * 1.172

  Luk. 1. 73, & 〈◊〉〈◊〉.
• * 1.173

  Tit. 2. 11, 12.
• * 1.174

  Vers. 13. 14.
• * 1.175

  Rom. 6. 2, 3, 4.
• * 1.176

  Ib. v. 6.
• * 1.177

  Vitia Cate∣chumeno non 〈◊〉〈◊〉 fi∣dell, imd & Polygamia ante 〈◊〉〈◊〉 sacerdo∣tibus non 〈◊〉〈◊〉 obicem. S. 〈◊〉〈◊〉 in fin. Apol. 1. centra 〈◊〉〈◊〉. S. Aug. de 〈◊〉〈◊〉 conjugali, 〈◊◊◊〉〈◊◊◊〉 agi∣tur, non 〈◊◊〉〈◊◊〉. Nam in Baptismo omnia peccata 〈◊〉〈◊〉. Can. Apost. 17. Concil. Eliber. c. 30, 31. 〈◊〉〈◊〉 post 〈◊〉〈◊〉 rursus 〈◊〉〈◊〉 igni desti∣natur: sicut & homo qui post 〈◊◊◊〉〈◊◊◊〉. Tertul. de Baptis.
• * 1.178

  Nune 〈◊◊〉〈◊◊〉 aliam 〈◊◊〉〈◊◊〉, alios mores 〈◊〉〈◊〉.
• * 1.179

  Ante obitum 〈◊◊◊◊〉〈◊◊◊◊〉
• * 1.180

  2 Pet. 1. 4.
• * 1.181

  Verse 10.
• * 1.182

  〈◊◊〉〈◊◊〉 Col. 1. 21, 22, 23.
• * 1.183

  2 Pet. 1. 9.
• * 1.184

  Heb. 12. 14, 15.
• * 1.185

  Heb. 10. 22.
• * 1.186

  〈◊〉〈◊〉. 16, 17.
• * 1.187

  Heb. 10. 23, 26.
• * 1.188

  2 Cor. 13. 5.
• * 1.189

  Rom. 8. 10.
• * 1.190

  Gal. 5. 24.
• * 1.191

  1 John 3. 9.
• * 1.192

  Jam. 1. 18.
• * 1.193

  Gal. 6. 1.
• * 1.194

  James 5. 14.
• * 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Can. Apost. 51.
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. 〈◊〉〈◊〉. Can. 〈◊〉〈◊〉.
• * 1.197

  1 Joh. 1. 9.
• * 1.198

  Apocal. 2. 5.
• * 1.199

  See Discourse 6. of Baptism.
• * 1.200

  Heb. 6. 4, 6.
• * 1.201

  Heb. 10. 26, 29.
• * 1.202

  Quid igitur? 〈◊〉〈◊〉 est 〈◊〉〈◊〉? Haud. quaquam: sed 〈◊〉〈◊〉 per novum 〈…〉〈…〉 est; 〈◊◊◊◊〉〈◊◊◊◊〉 Apestolo 〈◊◊◊〉〈◊◊◊〉 & renovationis 〈◊〉〈◊〉 sancti. The∣ophyl. in hunc locum. 〈◊◊〉〈◊◊〉 S. Chrys. 〈◊◊〉〈◊◊〉. in 10. 〈◊〉〈◊〉
• * 1.203

  〈◊〉〈◊〉 in 〈◊◊◊〉〈◊◊◊〉 quae 〈◊◊〉〈◊◊〉, sed jam 〈◊◊◊◊〉〈◊◊◊◊〉; sed 〈◊◊〉〈◊◊〉, quia 〈◊◊◊〉〈◊◊◊〉. lib. de 〈◊〉〈◊〉. c. 7. Hujus 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉, & 〈◊〉〈◊〉. c. 9.
• * 1.204

  Act. 8. 22, 23.
• * 1.205

  〈◊〉〈◊〉. 22, 23,
• * 1.206

  1 〈◊〉〈◊〉 2, 1, 2.
• * 1.207

  2 〈◊〉〈◊〉. 2, 20, 21.
• * 1.208

  〈◊〉〈◊〉 amissos 〈◊〉〈◊〉 Lana resert 〈◊〉〈◊〉 fuco: Nee 〈◊〉〈◊〉 virtus, 〈◊〉〈◊〉 semel excidit. Curat 〈◊◊〉〈◊◊〉. Hor. 〈◊〉〈◊〉. 3. Od. 5.
• * 1.209

  2 Pet. 2. 14.
• * 1.210

  2 Sam. 12. 13, 14.
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sophoel.
• * 1.212

  Psal. 32. 1, 2.
• * 1.213

  Rom. 4. 7.
• * 1.214

  1 John 1. 6, 7.
• * 1.215

  Rom. 13. 12, 13, 14.
• * 1.216

  1 Pet. 1. 15, 14.
• * 1.217

  2 Pet. 3. 11.
• * 1.218

  1 John 3. 3.
• * 1.219

  1 Pet. 2. 1.
• * 1.220

  Heb. 12. 1.
• * 1.221

  1 John 1. 5. 7.
• * 1.222

  2 Pet. 1. 4.
• * 1.223

  Ibid. v. 5, &c. Veri boni avi∣ditas tuta est. Quid sit istud, interrogas, aut unde subeat? dicam: ex bona conscientia, ex honestis consiliis, ex rectis actionibus, ex contemptra for∣tuitorum, ex placido vitae & continuo teno∣re unam pre∣mentis viam. Sen. ep. 23.
• * 1.224

  Verse 8, 9.
• * 1.225

  Bonum ex 〈◊〉〈◊〉 causa, malum ex 〈◊◊◊〉〈◊◊◊〉.
• ‖ 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉.
• * 1.227

  〈◊◊〉〈◊◊〉, (qued 〈◊〉〈◊〉 Diodorum Si∣culum) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 dixit 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈…〉〈…〉.
• * 1.228

  Heb. 12. 14, 15, 16.
• * 1.229

  1 John 5. 16.
• * 1.230

  Rom 6. 7.
• * 1.231

  Esay 22 14.
• * 1.232

  Gen. 31. 42.
• * 1.233

  Matth. 18. 35.
• * 1.234

  Rom. 11. 22.
• * 1.235

  Verse 27.
• (a) 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (b) 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 3. 19.
• * 1.238

  Hnit 〈◊〉〈◊〉 pro∣mittitur 〈◊〉〈◊〉 remissio in seq. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (c) 1.239

  Matt. 12. 41
• (d) 1.240

  〈◊〉〈◊〉. 3. 8. 〈◊〉〈◊〉. 10.
• * 1.241

  Ezek. 18. 27.
• * 1.242

  Ezek. 33. 15.
• * 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Polybius. Vide 〈◊〉〈◊〉 Clem. Alexan. 〈◊〉〈◊〉. l. 2. ubi ad 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.245

  Heb. 6. 1.
• * 1.246

  Apocal. 2. 5.
• * 1.247

  Gal. 6. 1.
• * 1.248

  Matth. 3. 8.
• * 1.249

  2 Pet. 1. 4. 5.
• * 1.250

  2 Cor. 7. 10.
• (a) 1.251

  Ro. 12. 2.
• * 1.252

  Tit. 3. 5.
• (b) 1.253

  Jam. 4. 8.
• (c) 1.254

  Gal. 5. 24.
• * 1.255

  Col. 3. 5.
• ‖ 1.256

  1 Cor. 5. 7.
• (a) 1.257

  Eph. 5. 14.
• (b) 1.258

  Rom. 13. 13.
• (c) 1.259

  Joh. 3. 3.
• * 1.260

  Rom. 13. 11.
• * 1.261

  —〈◊◊◊〉〈◊◊◊〉, Eradenda Cupidinis Pravi sunt 〈◊〉〈◊〉; & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉—Hor. l. 3. 〈◊〉〈◊〉. 24.
• * 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hierocl. in Pythag.
• * 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉.
• * 1.264

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hierocl.
• * 1.265

  Nam 〈◊〉〈◊〉 qui ex 〈◊〉〈◊〉 propesi∣sis in alia 〈◊◊〉〈◊◊〉 nè transiliunt 〈◊〉〈◊〉, sed 〈◊〉〈◊〉 quodam 〈◊◊〉〈◊◊〉 habere 〈◊◊◊〉〈◊◊◊〉 pessunt, sus∣pensi & vagi? Seneca 〈◊〉〈◊〉.
• * 1.266

  Gal. 6. 15. 5. 6.
• * 1.267

  〈◊〉〈◊〉 Cor. 7. 19.
• ‖ 1.268

  Gal. 6. 16.
• * 1.269

  〈◊◊◊〉〈◊◊◊〉.
• * 1.270

  〈◊〉〈◊〉 9.
• * 1.271

  Matatus—〈◊◊〉〈◊◊〉! (quoties 〈◊〉〈◊〉 in 〈◊〉〈◊〉 videris 〈◊〉〈◊〉) Quae mens est 〈◊〉〈◊〉, cur 〈◊〉〈◊〉 non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 non redeunt 〈◊〉〈◊〉? Hor. lib. 4. Od. 〈◊〉〈◊〉
• * 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. c. 75.
• * 1.273

  Et quis 〈◊◊◊◊〉〈◊◊◊◊〉 qui, quod ad sese 〈◊〉〈◊〉, aquum censeat quenquam poenas dare ob tam rem quod arguatur male 〈◊◊◊〉〈◊◊◊〉, opinor.—〈◊〉〈◊〉 si henorem non 〈◊〉〈◊〉 est habere ob eam rem, quod 〈◊〉〈◊〉 facere 〈◊〉〈◊〉 quis dicit, 〈◊◊〉〈◊◊〉 tamin; 〈◊〉〈◊〉 tale 〈◊〉〈◊〉, non quòd malè 〈◊〉〈◊〉, sed quia 〈◊〉〈◊〉 dicuntur 〈◊〉〈◊〉. Orat. M. Catonis 〈◊◊〉〈◊◊〉. apud A. Gellium, l. 7. c. 3.
• * 1.274

  〈◊◊〉〈◊◊〉 ex 〈◊〉〈◊〉 fa∣cto 〈◊〉〈◊〉 astimatio. D. dereg. Jur.
• * 1.275

  Matr. 13. 15. ex Isa. 6. 9, 10.
• * 1.276

  Mark 4. 12.
• * 1.277

  Luke 8. 10.
• * 1.278

  Joh. 12. 40.
• * 1.279

  Acts 28. 27.
• * 1.280

  Rom. 11. 8.
• * 1.281

  Audies ploros∣que dicontes, A quinquagesi∣mo 〈◊◊◊◊〉〈◊◊◊◊〉 annul 〈◊〉〈◊〉 me 〈◊〉〈◊〉. Et 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉? Senec.
• * 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉.
• * 1.283

  2 Pet. 2. 14.
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 de Repub.
• * 1.285

  Nequit 〈◊◊〉〈◊◊〉 ut 〈◊◊〉〈◊◊〉 aut 〈◊◊〉〈◊◊〉 ex 〈◊◊〉〈◊◊〉, si adversû 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. cap. 4.
• * 1.286

  Ante 〈◊〉〈◊〉 curandum 〈◊〉〈◊〉 ut homo be∣ne 〈◊〉〈◊〉; in senectute 〈◊〉〈◊〉, ut 〈◊〉〈◊〉 moriatur. Seneca.
• * 1.287

  O si compunct as 〈◊◊〉〈◊◊〉 Ante 〈◊〉〈◊〉 mutare, 〈◊〉〈◊〉 exspectare 〈◊〉〈◊〉 Fata 〈◊〉〈◊〉—〈◊◊◊◊〉〈◊◊◊◊〉; ergd 〈◊〉〈◊〉 spatium nobis dum 〈◊◊〉〈◊◊〉, Dum 〈◊◊◊〉〈◊◊◊〉 cl-mentia sese 〈◊◊〉〈◊◊〉 plangamus 〈◊◊◊〉〈◊◊◊〉 licet, & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Avit.
• * 1.288

  Bis jam penè tibi consul 〈◊〉〈◊〉 irstat, Et numeras paucos vix iua vita dies. Mart. l. 1. ep. 16.
• * 1.289

  Vide S. Ambros. l. 2. de 〈◊〉〈◊〉. c. 1. & 11.
• * 1.290

  S. Aug in l. 〈◊◊〉〈◊◊〉. 41. S. Basil. orat. 4.
• * 1.291

  S. Bernard, in parvis 〈◊〉〈◊〉. ser. 38.
• * 1.292

  〈◊◊〉〈◊◊〉 temporis 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Horat. l. 3. Od. 29.
• * 1.293

  Vita 〈◊◊〉〈◊◊〉, data est sine 〈◊〉〈◊〉 nobis Mutua, 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.294

  〈◊〉〈◊〉 quod sit 〈◊〉〈◊〉 vitae spatium?
• * 1.295

  〈◊〉〈◊〉 ad 〈◊◊〉〈◊◊〉. Qui ad illam 〈◊◊〉〈◊◊〉 non longissimum 〈◊〉〈◊〉, sed maximum. Senec.
• * 1.296

  Malè vivunt qui 〈◊〉〈◊〉 vivere 〈◊〉〈◊〉. Non 〈◊〉〈◊〉 stare paratus ad mortem, qui 〈◊◊〉〈◊◊〉 vivere. Quidam vivere 〈◊◊◊◊◊〉〈◊◊◊◊◊〉; quidam 〈◊◊◊〉〈◊◊◊〉 quám 〈◊〉〈◊〉. Senec. 〈◊〉〈◊〉. 23.
• * 1.297

  〈◊〉〈◊〉 est locus solvendi aeris alieni. Serec. ibid. Mortem 〈◊◊〉〈◊◊〉 hilaris 〈◊◊〉〈◊◊〉 qui 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 diu 〈◊〉〈◊〉. Idem ep. 30.
• * 1.298

  —Qui 〈◊◊◊〉〈◊◊◊〉, & 〈◊〉〈◊〉 in serum tempus 〈◊◊◊〉〈◊◊◊〉, Non 〈◊◊◊◊〉〈◊◊◊◊〉 ab 〈◊◊◊〉〈◊◊◊〉.
• * 1.299

  Non potest stare paratus ad mortem qui 〈◊◊◊〉〈◊◊◊〉. Id 〈◊〉〈◊〉 est, ut 〈◊◊〉〈◊◊〉. Quidam 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 est. 〈◊◊◊◊〉〈◊◊◊◊〉 quod 〈…〉〈…〉. Senec. 〈◊〉〈◊〉. 23.
• * 1.300

  〈◊◊〉〈◊◊〉 victurum, 〈◊〉〈◊〉 dicis, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 istud, 〈◊◊◊◊〉〈◊◊◊◊〉 vivis? 〈◊〉〈◊〉 jam vivere, 〈◊〉〈◊〉, serum 〈◊〉〈◊〉: Ille sapit quisquis, 〈◊〉〈◊〉, vixit 〈◊◊〉〈◊◊〉. l. 5. 〈◊〉〈◊〉. 59.
• * 1.301

  Non 〈◊◊◊〉〈◊◊◊〉 quae 〈◊〉〈◊〉 negari; Et solum hoc ducat, quod suit, 〈◊◊〉〈◊◊〉. Non est, crede mihi, 〈◊◊〉〈◊◊〉, Vivam. 〈◊◊〉〈◊◊〉 vita est 〈◊〉〈◊〉; vive 〈◊〉〈◊〉. l. 1. 〈◊〉〈◊〉. 16.
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutor. ibid. ex Aristotele.
• * 1.304

  Rom. 2. 6, 7, 8, 9.
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. 2.
• * 1.306

  Jam. 5. 20.
• * 1.307

  Tob. 4. 10.
• * 1.308

  1 〈◊〉〈◊〉. 3. 3.
• * 1.309

  Rom. 5. 5.
• * 1.310

  1 Tim. 4. 8.
• * 1.311

  〈◊〉〈◊〉. 6. 1.
• * 1.312

  Vide 〈◊〉〈◊〉. of 〈◊〉〈◊〉, Part 1. and 〈◊〉〈◊〉. of 〈◊〉〈◊〉, Part 2.
• * 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.314

  Luke 6. 20.
• * 1.315

  〈◊〉〈◊〉 24.
• * 1.316

  Jam. 2. 6, &c. 5. 1, &c.
• * 1.317

  〈◊◊〉〈◊◊〉 minùs 〈◊〉〈◊〉 quàm 〈◊〉〈◊〉 creditur, Aliâ 〈◊〉〈◊〉 ad 〈◊◊◊◊〉〈◊◊◊◊〉. Sen.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Timocr. 〈◊〉〈◊〉.
• * 1.318

  Vil nos in mare proximum 〈◊〉〈◊〉 & lapides, 〈◊〉〈◊〉 & inutile, Summi 〈◊〉〈◊〉 mali, 〈◊〉〈◊〉. Hor. lib. 3. 〈◊〉〈◊〉. 24.
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 de 〈◊〉〈◊〉 & 〈◊〉〈◊〉, l. 13. 〈◊〉〈◊〉. Ju 〈◊〉〈◊〉 & 〈◊〉〈◊〉 dixit qui 〈◊◊〉〈◊◊〉. & 〈◊◊〉〈◊◊〉.
• * 1.322

  —〈◊◊◊〉〈◊◊◊〉. Lucan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.323

  —〈◊◊◊◊◊〉〈◊◊◊◊◊〉, & 〈◊〉〈◊〉 nil 〈◊◊◊〉〈◊◊◊〉 Fortè minùs locuples uno 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 sibi—Horat.
• * 1.324

  Apocal. 3. 17.
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.326

  〈◊◊◊◊〉〈◊◊◊◊〉 Rectè beatum: 〈◊◊〉〈◊◊〉 Nomen beati, qui 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 call. 〈…〉〈…〉, &c. Hor. lib. 4. Od. 9.
• * 1.327

  〈◊〉〈◊〉 regnes avidum domando Spiritum, 〈◊〉〈◊〉 si Libyam remotis Gadibus jung as, & 〈◊◊◊◊〉〈◊◊◊◊〉. Hor. l 2. Od. 2.
• * 1.328

  〈◊◊〉〈◊◊〉, qui parvo 〈◊◊〉〈◊◊〉. Hor.
• * 1.329

  Matt. 11. 11. & 18. 4.
• * 1.330

  Matt. 11. 5.
• * 1.331

  Rom. 5. 3.
• * 1.332

  〈◊◊◊〉〈◊◊◊〉.
• * 1.333

  Jam: 1. 2, 3.
• (a) 1.334

  2 Cor. 〈◊〉〈◊〉, 10.
• * 1.335

  〈◊〉〈◊〉. 4. 9. 10.
• * 1.336

  Sic 〈…〉〈…〉; & fit 〈◊〉〈◊〉 de 〈◊〉〈◊〉 culpae disciplina 〈◊〉〈◊〉, S. Ambros.
• * 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. 〈◊〉〈◊〉, in Psal. 33.
• * 1.338

  〈◊〉〈◊〉, & 〈◊◊◊◊〉〈◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pythag. Carm. aur.
• * 1.339

  AEquam 〈◊◊〉〈◊◊〉 in 〈◊◊◊〉〈◊◊◊〉; non 〈◊〉〈◊〉 in bonis 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 li. Horat 〈◊〉〈◊〉. l. 2. 〈◊〉〈◊〉. 3.
• (a) 1.340

  1 〈◊〉〈◊〉. 3. 4.
• (b) 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.342

  〈…〉〈…〉.—ad Euse.
• * 1.343

  —Non si 〈◊◊〉〈◊◊〉, & olim Sic 〈◊〉〈◊〉—〈…〉〈…〉. Hot. lib. 2. 〈◊〉〈◊〉. 10.
• * 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.345

  〈◊◊◊◊〉〈◊◊◊◊〉 quam qui maximè 〈◊◊◊〉〈◊◊◊〉. l. 7. c. 10.
• * 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.347

  Salva 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 quam 〈◊◊◊〉〈◊◊◊〉. Comoed.
• * 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.349

  Psal. 17. 15.
• * 1.350

  Col. 3. 12.
• * 1.351

  〈◊〉〈◊〉 enim sunt 〈◊◊〉〈◊◊〉 qui 〈◊〉〈◊〉 du∣ram & quasi 〈◊〉〈◊〉 volum; quae quidem 〈◊〉〈◊〉 cùm in 〈◊◊◊〉〈◊◊◊〉 in 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 & bonis amici quasi 〈◊〉〈◊〉, & 〈◊◊◊〉〈◊◊◊〉 apud M. T. 〈◊〉〈◊〉,
• * 1.352

  Gal. 6. 10.
• * 1.353

  Rom. 5 7.
• * 1.354

  Syrus 〈◊◊〉〈◊◊〉 non 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. s. d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.355

  Bona comparas 〈◊◊〉〈◊◊〉; & 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉 qui in 〈◊◊◊〉〈◊◊◊〉.
• * 1.356

  Deus est mor∣tali juvare mortalem, at{que} haec est ad ae∣ternitatem via. Sen.
• * 1.357

  Psal. 24, 3, 4.
• * 1.358

  1 Tim. 1. 5.
• * 1.359

  Plato 〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.360

  Jam. 3. 17.
• * 1.361

  Phil. 4. 9.
• * 1.362

  1 Th 〈◊〉〈◊〉. 5. 23.
• * 1.363

  2 〈◊〉〈◊〉 3. 16.
• * 1.364

  Heb. 13. 20.
• * 1.365

  〈◊〉〈◊〉. 8. 17.
• * 1.366

  —〈◊◊〉〈◊◊〉 est, O 〈◊〉〈◊〉, sequi 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 pam. Hor. lib. 3. Od. 25.
• * 1.367

  C. 〈◊〉〈◊〉 de 〈◊〉〈◊〉, Ani∣mas praelio 〈◊〉〈◊〉 suppliciis 〈◊〉〈◊〉 aeternas putant. 〈◊◊◊〉〈◊◊◊〉.
• * 1.368

  Non 〈◊〉〈◊〉 autem 〈◊〉〈◊〉, qui 〈◊〉〈◊〉 non frangatur, eum 〈◊◊◊〉〈◊◊◊〉 qui 〈◊〉〈◊〉 se à 〈◊◊〉〈◊◊〉, vinci à 〈◊〉〈◊〉. Cic. de Offic. l. 1.
• * 1.369

  Tertul. de 〈◊〉〈◊〉.
• * 1.370

  Hos 〈◊〉〈◊〉, a falso damnati 〈◊〉〈◊〉 mortis. 〈◊◊◊〉〈◊◊◊〉 sine 〈◊〉〈◊〉 datae, sine judice, 〈◊〉〈◊〉 Quaesitor 〈◊◊◊〉〈◊◊◊〉; ille 〈◊◊◊◊〉〈◊◊◊◊〉 & 〈◊◊〉〈◊◊〉. Virg. 〈◊〉〈◊〉. 6.
• * 1.371

  Athleta non 〈◊◊〉〈◊◊〉 quia 〈◊◊◊◊〉〈◊◊◊◊〉 quia 〈◊◊◊〉〈◊◊◊〉. cp. 2.
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.373

  〈◊◊〉〈◊◊〉 olim 〈◊〉〈◊〉 haec 〈◊〉〈◊〉; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. Mar. 〈◊〉〈◊〉 S. Paulus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 2. 15.
• * 1.375

  Rom. 3. 27.
• * 1.376

  Vide Consi∣derat. of Christ's first Preaching, ••. 3
• * 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amphiar. Apud. AEschyl.
• * 1.378

  Jose hus 〈◊〉〈◊〉 Polybium, 〈◊◊◊◊〉〈◊◊◊◊〉 dixit ob cogitatum 〈◊◊◊◊〉〈◊◊◊◊〉 non 〈◊〉〈◊〉 nisi ob 〈◊◊〉〈◊◊〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.379

  Rom. 2. 28, 29
• * 1.380

  〈◊◊◊〉〈◊◊◊〉—Optimus est qui 〈◊◊〉〈◊◊〉.
• * 1.381

  Rom. 13. 10.
• * 1.382

  Luke 18. 20.
• * 1.383

  〈◊〉〈◊〉 10. 19.
• * 1.384

  〈◊〉〈◊〉. 19. 18.
• * 1.385

  Rom. 13. 9.
• * 1.386

  I. COM∣MAND.
• * 1.387

  〈◊〉〈◊〉 22 37.
• * 1.388

  Mark 12. 30.
• * 1.389

  Luke 10. 27.
• * 1.390

  2 Cor. 11. 7, 8.
• * 1.391

  1 Cor. 7. 37.
• * 1.392

  Histor. 〈◊〉〈◊〉.
• * 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. 〈◊〉〈◊〉. 75.
• * 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.395

  Sophoc, 〈◊〉〈◊〉.
• * 1.396

  1 King. 14. 8.
• * 1.397

  2 King. 23. 25.
• * 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 de Gigant. Vido Ex∣od. 34. 13. Deut. 4. 16. & 7. 5, Numb. 33. 52.
• * 1.399

  〈◊〉〈◊〉 & Eeclesia &. Novemb. celebrat 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉, qui, 〈…〉〈…〉, quàm Gentilibus 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈◊〉〈◊〉. Sic. 〈◊◊〉〈◊◊〉.
• * 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de 〈◊〉〈◊〉.
• * 1.401

  Prioribus 170. 〈◊〉〈◊〉 Templa quidem alifica∣bant [Romani,] Simulacrum 〈…〉〈…〉 per deteriorum 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strab. l. 16.
• * 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.404

  Gen. 48. 12.
• * 1.405

  Gen. 23. 12. & 27, 29, & 42. 6.
• * 1.406

  1 Sam. 20. 41.
• * 1.407

  1 King. 1, 16.
• * 1.408

  III. COM.
• * 1.409

  Apud Romanos sancitum est, ut si per Deum 〈◊〉〈◊〉 quis 〈◊〉〈◊〉, ad Deum ipsum 〈◊◊〉〈◊◊〉, quem 〈◊〉〈◊〉 esse 〈◊◊〉〈◊◊〉 Maje∣statis vindicem 〈◊〉〈◊〉. L. 〈◊〉〈◊〉, C. de rebus 〈◊〉〈◊〉. & 〈◊〉〈◊〉. Sinper 〈◊◊〉〈◊◊〉 quis 〈◊◊◊◊〉〈◊◊◊◊〉 cum 〈◊〉〈◊〉 elogio, 〈◊◊◊〉〈◊◊◊〉. Si duo 〈◊〉〈◊〉, Sect. fin. de 〈◊〉〈◊〉.
• * 1.410

  Lysandir dixit 〈◊〉〈◊〉 uti posse pro suo 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Plutarch. in Lysand. 〈◊〉〈◊〉 in 〈◊〉〈◊〉 ait, 〈◊〉〈◊〉 usos esse juramento 〈◊◊〉〈◊◊〉.
• * 1.411

  Psal. 12. 2.
• * 1.412

  Psal. 24. 4.
• * 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo.
• * 1.414

  Psal. 63. 11.
• * 1.415

  1 Sam. 20. 17. 〈◊〉〈◊〉. 19. 18.
• * 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.417

  Mart. l. 11. ep. 95.
• * 1.418

  Ecco negat, 〈◊◊◊◊〉〈◊◊◊◊〉 Tonan∣tis. Non 〈◊〉〈◊〉, jura, 〈◊〉〈◊〉, per 〈◊〉〈◊〉, 〈◊〉〈◊〉 est, per 〈◊◊〉〈◊◊〉. Vide Harme∣nopulum in 〈◊〉〈◊〉. l. 5. c. 27. & Scalig. de Emend. temp. in append. libror. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Interp. in Hom. 〈◊〉〈◊〉. lib. 6. hist. cap. 4.
• * 1.419

  Vide Ecclus. 23. 9, 11, 13. Dominus & Jaco∣bus ideo prohibuer 〈◊◊〉〈◊◊〉 andum, non ut illud prorsus è rebus humanis 〈◊〉〈◊〉, sed quia 〈◊〉〈◊〉 à 〈◊〉〈◊〉 non facilè jurando. S. August. ser. 28. de verbis Apost.
• * 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.421

  Rom 1. 9.
• * 1.422

  2 Cor. 11. 31. Gal. 1. 20.
• * 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  S. Basil. l. 〈◊〉〈◊〉 S 〈◊〉〈◊〉. S.
• * 1.425

  〈◊〉〈◊〉 magnum hu∣manae 〈◊◊〉〈◊◊〉 um; 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.426

  Heb. 6. 16.
• * 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊◊〉〈◊◊〉. in 〈◊◊◊〉〈◊◊◊〉, l. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊〉〈◊◊◊◊〉 sit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• (a) 1.428

  〈◊〉〈◊〉. 5. 37.
• * 1.429

  〈…〉〈…〉 sensum apud 〈◊◊◊◊〉〈◊◊◊◊〉 Praetoris ex edicto 〈◊〉〈◊〉. [〈◊◊〉〈◊◊〉 & 〈◊◊〉〈◊◊〉 in omni 〈◊◊◊〉〈◊◊◊〉 non cogam.] A. Gell. 〈◊〉〈◊〉. 10. c. 15.
• * 1.430

  Curtius lib. 7.
• * 1.431

  Qui non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 pro Roscio.
• * 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo in 〈◊〉〈◊〉.
• * 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hom. Iliad. l. 4.
• * 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉.
• * 1.435

  Qui per 〈◊〉〈◊〉 suam jurat, 〈…〉〈…〉 jurat. 〈◊〉〈◊〉. J. C. Concil. Chalc. c. 25.
• * 1.436

  2 King. 2. 2.
• * 1.437

  1 Cor. 15. 31.
• * 1.438

  〈◊◊◊〉〈◊◊◊〉. 19.
• * 1.439

  Per 〈◊◊〉〈◊◊〉 sacra, 〈◊〉〈◊〉 caput. Matt. Deut. 30. 19. Isa. 1. 2. 〈◊〉〈◊〉 1. 2. S. 〈◊〉〈◊〉. 〈◊〉〈◊〉. ad Publicolam; & l. 51. Duo patroni, 〈◊〉〈◊〉. Si quis 〈◊〉〈◊〉; & l. Non 〈◊〉〈◊〉, D. de 〈◊〉〈◊〉. 〈◊〉〈◊〉. ad Seap. 〈◊◊◊〉〈◊◊◊〉—〈◊◊〉〈◊◊〉 Dulce 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉 accingier 〈◊〉〈◊〉. Virgil. l. 4. 〈◊〉〈◊〉.
• * 1.440

  〈◊〉〈◊〉 suos illam quondam 〈◊◊◊◊◊〉〈◊◊◊◊◊〉; & 〈◊◊◊〉〈◊◊◊〉.
• * 1.441

  IV. COM.
• * 1.442

  〈◊〉〈◊〉. 〈◊〉〈◊〉. ad 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊〉〈◊◊◊◊〉. l. 7. c. 24. & lib 8. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Canon 〈◊〉〈◊〉. 65. & 〈◊〉〈◊〉. in 〈◊〉〈◊〉. Vide 〈◊〉〈◊〉 Sy∣nod. 〈◊〉〈◊〉.
• * 1.443

  Col. 2. 16.
• * 1.444

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Tacit. l. 3. Annal. his verbis: Quémne diem vacuum 〈◊〉〈◊〉? ubi inter sacra & 〈◊〉〈◊〉, quo 〈◊〉〈◊〉 verbis etiam profanis 〈◊〉〈◊〉 mos 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉 inducantur.
• * 1.445

  〈◊◊◊◊〉〈◊◊◊◊〉 in famulis 〈◊◊◊〉〈◊◊◊〉. Cicer. de 〈◊〉〈◊〉. l. 2.
• (a) 1.446

  Quippe 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 & jura 〈◊◊◊〉〈◊◊◊〉 nulla Relligio 〈◊◊◊〉〈◊◊◊〉 sepem, 〈…〉〈…〉 flu vio 〈◊〉〈◊〉 salubri. Virgil. apud Macrob.
• * 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. l. 1.
• * 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.449

  S. 〈◊◊〉〈◊◊〉. 4. in Joan. 〈◊◊〉〈◊◊〉 observant 〈◊◊〉〈◊◊〉, ad 〈◊〉〈◊〉, ad 〈…〉〈…〉, quàm illo die in 〈◊〉〈◊〉 saltarent? 〈◊〉〈◊〉 in Psal. 92. 〈◊◊〉〈◊◊〉.
• * 1.450

  V. COM.
• * 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de 〈◊◊〉〈◊◊〉 Philo 〈◊〉〈◊〉 D. 〈◊〉〈◊〉.
• * 1.453

  〈◊◊◊〉〈◊◊◊〉 avo, 〈◊〉〈◊〉 in 〈…〉〈…〉. Hor. 〈◊〉〈◊〉. 2. od. 2.
• * 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 H 〈◊〉〈◊〉.
• * 1.455

  〈…〉〈…〉. Cicer. 〈◊〉〈◊〉. 3.
• * 1.456

  〈◊〉〈◊〉. 15. 6.
• * 1.457

  Mar. 7. 12.
• * 1.458

  1 Tim. 5. 18.
• * 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉. (baeum.
• * 1.461

  VI. COM.
• * 1.462

  Lev. 24. 21.
• * 1.463

  Num. 35. 16, 17.
• * 1.464

  Rom. 10. 3.
• * 1.465

  8. Hieron. epist. ad 〈◊〉〈◊〉.
• * 1.466

  〈◊〉〈◊〉 lib. 2. de Ira, c. 4.
• * 1.467

  Leontius 〈◊◊〉〈◊◊〉. in 〈◊◊〉〈◊◊〉, c. 14.
• * 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.469

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉, & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 cur 〈…〉〈…〉. Horat. 〈◊〉〈◊〉. 1. od. 16.
• * 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉.
• * 1.471

  〈…〉〈…〉. 〈◊〉〈◊〉. Si 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, Divinae 〈◊◊〉〈◊◊〉 per gladium 〈◊〉〈◊〉 non 〈◊〉〈◊〉. S. Greg. 〈◊〉〈◊〉. 5. Moral.
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c.. 〈◊〉〈◊〉.
• * 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈◊〉〈◊〉; i. e. non 〈◊〉〈◊〉 ex∣tra 〈◊◊〉〈◊◊〉 & extra modum.
• * 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉. 2.
• * 1.475

  —〈◊◊◊◊〉〈◊◊◊◊〉 me, 〈…〉〈…〉 me 〈…〉〈…〉?—A turpi 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 dissimilis sis. 〈◊◊◊〉〈◊◊◊〉—Deprensi non 〈◊◊〉〈◊◊〉 fama 〈◊◊〉〈◊◊〉.—Horat. Sat. 4. 〈◊〉〈◊〉. 1.
• * 1.476

  〈◊◊◊◊〉〈◊◊◊◊〉 Fabricator descripsit; 〈◊◊◊◊〉〈◊◊◊◊〉 inter 〈◊◊◊〉〈◊◊◊〉 est: si 〈◊〉〈◊〉 iram 〈◊◊◊〉〈◊◊◊〉 quia 〈◊◊◊◊〉〈◊◊◊◊〉 & 〈◊◊◊〉〈◊◊◊〉.
• (a) 1.477

  Ex quo factus sum 〈◊◊◊〉〈◊◊◊〉 me, 〈◊◊◊◊〉〈◊◊◊◊〉 meum non 〈◊〉〈◊〉, dixit S. 〈◊◊〉〈◊◊〉.
• (b) 1.478

  Melius 〈◊〉〈◊〉 est 〈…〉〈…〉 probabils 〈◊〉〈◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉. S. Aug. ad 〈◊〉〈◊〉.
• * 1.479

  VII. COM.
• * 1.480

  Vbi 〈…〉〈…〉 est 〈◊〉〈◊〉. Cassian.—Numquid ego à 〈◊〉〈◊〉 Magno 〈◊◊◊〉〈◊◊◊〉—〈◊◊〉〈◊◊〉, mea 〈◊◊◊〉〈◊◊◊〉? Horat: 〈◊〉〈◊〉. l. 1. 〈◊〉〈◊〉. 2.
• * 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉, ad 〈◊〉〈◊〉 & ad 〈◊◊〉〈◊◊〉; & 〈◊◊◊〉〈◊◊◊〉 Terentius 〈◊◊◊〉〈◊◊◊〉.
• * 1.482

  Gen. 38. 14.
• * 1.483

  Nihil 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 philos, apud Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• * 1.484

  Vt jam servaris 〈◊〉〈◊〉 corpus, adultera mens est: Omnibus 〈◊◊◊◊〉〈◊◊◊◊〉. Ovid. 〈◊〉〈◊〉 est etiam sine 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊〉〈◊〉.
• * 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.486

  VIII. COM.
• * 1.487

  〈◊◊〉〈◊◊〉 sibi dirus 〈◊◊◊◊〉〈◊◊◊◊〉, niss causa 〈◊◊◊〉〈◊◊◊〉, & 〈◊◊◊◊〉〈◊◊◊◊〉. Horat. l. 2. Od. 2.
• (a) 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo in 〈◊◊◊〉〈◊◊◊〉.
• * 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. 10. de 〈◊〉〈◊〉.
• * 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉 1.
• * 1.491

  〈◊〉〈◊〉 J. C. l. 〈◊〉〈◊〉. D. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, D. de Verborum 〈◊〉〈◊〉.
• * 1.492

  IX. COM.
• * 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. 4. 〈◊〉〈◊〉.
• * 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiod. l. 〈◊〉〈◊〉.
• (a) 1.495

  Ephes. 4. 25.
• * 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.497

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 sidi 〈◊◊〉〈◊◊〉. Idem 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.498

  X. COM.
• * 1.499

  Furtum 〈◊〉〈◊〉 sine 〈◊◊◊◊〉〈◊◊◊◊〉 solâ 〈◊〉〈◊〉, atque 〈◊◊〉〈◊◊〉 surtum 〈◊◊〉〈◊◊〉. A. Gell. l. 11. c. 18.
• * 1.500

  Has 〈…〉〈…〉 intra 〈◊◊〉〈◊◊〉 qui 〈◊〉〈◊〉 ullum, Facts 〈◊◊〉〈◊◊〉—〈◊〉〈◊〉. Dixit Xenocrates, Non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 in 〈◊◊〉〈◊◊〉.
• * 1.501

  Plutarchus 〈◊〉〈◊〉 multa 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 inimicos. "〈◊〉〈◊〉 & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 est quàm in 〈◊〉〈◊〉—Oblatâ 〈◊◊〉〈◊◊〉 inimi∣cum, 〈◊〉〈◊〉 missum 〈◊◊〉〈◊◊〉 est. Qui 〈◊〉〈◊〉 miseratur 〈◊◊〉〈◊◊〉, & 〈◊◊〉〈◊◊〉 in∣digenti, & filiis 〈◊〉〈◊〉 at familiae 〈◊〉〈◊〉 ipsorum 〈◊〉〈◊〉 operam suam 〈◊◊◊〉〈◊◊◊〉 qui 〈◊〉〈◊〉 amat, 〈◊◊◊〉〈◊◊◊〉 est 〈◊◊〉〈◊◊〉, &c. 〈◊〉〈◊〉 cap. ex inim; 〈◊〉〈◊〉.
• * 1.502

  Et Cicero dixit 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉.
• * 1.503

  〈◊〉〈◊〉 primum munus est, ut 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 injuriâ. 〈◊◊◊〉〈◊◊◊〉.
• * 1.504

  Exod. 21. 23. Levit. 24. 20. Deut. 19. 21.
• * 1.505

  〈◊◊〉〈◊◊〉 vigor, 〈◊〉〈◊〉 publici 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉 constituta, 〈◊〉〈◊〉 quisquam 〈◊〉〈◊〉 ipsi 〈◊◊◊〉〈◊◊◊〉 ultionem. Honor. & Theod. in Cod. 〈◊〉〈◊〉.
• * 1.506

  Rom. 12. 19.
• * 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumitur 〈◊〉〈◊〉 generali pro omni 〈◊〉〈◊〉.
• * 1.508

  Rom. 12. 17.
• * 1.509

  〈◊◊〉〈◊◊〉, sed ut 〈◊〉〈◊〉 non 〈◊〉〈◊〉; nisi si 〈◊◊〉〈◊◊〉 mag∣ni hominis 〈◊◊◊◊〉〈◊◊◊◊〉. Sen.
• * 1.510

  〈◊◊〉〈◊◊〉, non principis, ulci∣scar, dixit 〈◊〉〈◊〉. Tacit. l. 3. Annal.
• * 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. Quis 〈◊〉〈◊〉 sta∣tuit unquam, aut cui concedi 〈◊〉〈◊〉 summo omnium peri∣culo 〈◊〉〈◊〉, ut 〈◊〉〈◊〉 jure 〈◊◊〉〈◊◊〉, a quo 〈◊〉〈◊〉; s∣dicat 〈◊◊◊◊◊〉〈◊◊◊◊◊〉? Cicero.
• * 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
• * 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Timon. Phlias.
• * 1.514

  〈…〉〈…〉; & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. Qui 〈…〉〈…〉. 2. de 〈◊◊〉〈◊◊〉. 32.
• * 1.515

  〈◊〉〈◊〉. 5. 40.
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉.
• * 1.517

  〈…〉〈…〉.
• * 1.518

  〈…〉〈…〉.
• * 1.519

  〈…〉〈…〉.
• * 1.520

  〈◊〉〈◊〉 Cor. 6. 〈◊〉〈◊〉, &c.
• * 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.522

  〈◊〉〈◊〉 Cor. 6. 7.
• * 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.524

  Vers. 12.
• * 1.525

  Vers. 7.
• * 1.526

  〈◊〉〈◊〉 qui 〈◊◊◊〉〈◊◊◊〉; qui 〈◊◊〉〈◊◊〉. Tacit.
• * 1.527

  Matth. 5 42. 6. 3.
• * 1.528

  Luke 12. 33.
• * 1.529

  1 Tim. 6. 8.
• * 1.530

  〈◊◊〉〈◊◊〉 convincitur, qui 〈◊〉〈◊〉 sibi 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, dist. 42.
• * 1.531

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉
• * 1.532

  Hor. l. 2. 〈◊〉〈◊〉. 2.
• * 1.533

  James 5. 2. 3.
• * 1.534

  〈◊◊◊〉〈◊◊◊〉 fur auferat 〈◊◊〉〈◊◊〉 dederis, solas semper babebis 〈◊〉〈◊〉. Martial.
• * 1.535

  〈◊◊◊〉〈◊◊◊〉 ma∣ximum incenti∣vum 〈◊◊〉〈◊◊〉 compa∣tiamur 〈◊◊〉〈◊◊〉 quantum pos∣sumus, 〈◊〉〈◊〉 in∣terdum 〈◊◊◊〉〈◊◊◊〉. S. Ambr. l. 2. 〈◊◊〉〈◊◊〉.
• * 1.536

  2 Thess. 3. 10.
• * 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.538

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈◊◊〉〈◊◊〉 39.
• * 1.539

  〈◊◊〉〈◊◊〉, vir Consularis, quum pal 〈◊〉〈◊〉 quidam 〈…〉〈…〉 est, 〈◊◊◊◊〉〈◊◊◊◊〉 homi∣ni. A. Gell. l. 9. c. 2.
• * 1.540

  —〈◊◊◊〉〈◊◊◊〉 Limine 〈…〉〈…〉, & 〈◊◊◊◊〉〈◊◊◊◊〉, & falso 〈◊◊〉〈◊◊〉. Juren. Satyr. 1.
• * 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
• * 1.542

  Amititiam 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 nostrum refere∣mus, 〈◊〉〈◊〉 ad il∣lius commoda quem diligi∣mus, nonerit ista 〈◊◊◊〉〈◊◊◊〉 quadam utill∣tatum 〈◊〉〈◊〉: Prata, & 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉 diliguntur 〈◊〉〈◊〉 modo, 〈◊〉〈◊〉 strctus ex 〈◊◊〉〈◊◊〉; Hominum charitas & 〈◊◊〉〈◊◊〉 est. Cicer, de 〈◊〉〈◊〉. Deor. l. 1.
• * 1.543

  Qui 〈◊◊〉〈◊◊〉 propriis offendat amicum 〈◊〉〈◊〉, ignoscat 〈◊〉〈◊〉 illius: aquum ist 〈◊◊◊◊〉〈◊◊◊◊〉. Horat. l. 1. sat. 3.
• * 1.544

  〈◊◊〉〈◊◊〉 proximum, 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 locum 〈◊〉〈◊〉. Prov. 〈◊〉〈◊〉.—〈◊〉〈◊〉
• * 1.545

  〈◊◊〉〈◊◊〉 in 〈◊◊〉〈◊◊〉 sancimus iniquam? Nam vitiis nemo sins 〈◊〉〈◊〉; optimus ille est Qui minimis urgetur.—Horat. ibid.
• * 1.546

  1 Cor. 3. 9.
• * 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damasc. l. 3. Orthodox. sid.
• ‖ 1.548

  Qui singit sacros auro vel marmore vul∣tus, Non facit ille D••••s: qui regat, ille facit.
• * 1.549

  〈◊〉〈◊〉 ridet 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.550

  —Si tuito mala 〈◊〉〈◊〉 susurro 〈◊〉〈◊〉—Pu'chra Laverna, D. 〈◊◊◊〉〈◊◊◊〉, da justum 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, & fraudibus 〈◊〉〈◊〉 nubem. Horat.
• * 1.551

  —Si 〈◊〉〈◊〉 vit, 〈◊〉〈◊〉 ipsis expendere Numinibus, quid 〈◊◊◊〉〈◊◊◊〉 sit 〈◊◊〉〈◊◊〉 is; Nam pro 〈◊◊〉〈◊◊〉 quaque dabunt 〈◊〉〈◊〉, Juvenal.
• * 1.552

  〈◊〉〈◊〉 in 〈◊〉〈◊〉 regantium 〈◊◊〉〈◊◊〉—Multa 〈◊◊〉〈◊◊〉 (est.
• * 1.553

  D sunt 〈◊◊〉〈◊◊〉 est, cui 〈◊◊◊〉〈◊◊◊〉, qued 〈◊〉〈◊〉 est, manu. Hor. l. 3. od. 16.
• * 1.554

  Oratio 〈◊〉〈◊〉 quantum sub∣stringitur ver∣bis. tantum dissunditur sensibus. Tertull. Evangelii 〈◊〉〈◊〉. Idem l. 〈◊〉〈◊〉 Orat. c. 1. Si 〈◊◊〉〈◊◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉 pessumus quàm quod in 〈◊◊◊〉〈◊◊◊〉. S. Aug. 〈◊〉〈◊〉. in Erem.
• * 1.555

  Vir bonus 〈◊〉〈◊〉 D. i progenies. Senec. de Pro∣vident 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Menan. Hot donum 〈◊◊〉〈◊◊〉 do∣num, ut 〈◊〉〈◊〉 bominem vocet 〈◊〉〈◊〉, Leo Ser. de Nativ.
• * 1.556

  Matth. 23. 8.
• * 1.557

  Ephes. 4. 6.
• * 1.558

  Nibil 〈◊〉〈◊〉 in insi∣mis, qui Pa∣trem 〈◊〉〈◊〉 incoeslis. Leo Ser. de Asens.
• * 1.559

  Colos. 1. 13. Revel. 1. 9.
• * 1.560

  Matth. 13. 41.
• * 1.561

  Luke 6. 20.
• * 1.562

  Matth. 16. 28.
• * 1.563

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod 〈◊◊〉〈◊◊〉 〈◊◊◊〉〈◊◊◊〉 (〈◊〉〈◊〉 S. 〈◊〉〈◊〉) 〈◊〉〈◊〉 [〈◊◊〉〈◊◊〉:] S. Lucas [〈◊◊〉〈◊◊〉,] 〈◊◊◊〉〈◊◊◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.564

  〈…〉〈…〉 Sordidus 〈◊〉〈◊〉, Horat. l. 2. Od. 16.
• * 1.565

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Ab Jove donari 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Horat, ad 〈◊〉〈◊〉, l. 2. F. p. 12.
• * 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarch.
• * 1.567

  〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉 quod 〈◊◊◊◊〉〈◊◊◊◊〉; & 〈◊◊◊◊〉〈◊◊◊◊〉.—Horat. l 2 Od. 16.—〈◊◊◊◊◊〉〈◊◊◊◊◊〉? Horat. l. 2. Od. 〈◊〉〈◊〉. 〈◊◊◊◊〉〈◊◊◊◊〉 longam: Jam 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, Et 〈◊〉〈◊〉 exilis 〈◊〉〈◊〉.—Horat. l. 1. Od. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. 〈◊〉〈◊〉.
• * 1.568

  〈…〉〈…〉 & diligi. Hugo de S. Victor. l. 2. 〈◊〉〈◊〉, in 〈◊〉〈◊〉.
• * 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. German. 〈◊〉〈◊〉. C P. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.570

  —Pro jucundis 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 est 〈◊〉〈◊〉 homo quam 〈◊〉〈◊〉. Nes, animorum 〈◊〉〈◊〉 & 〈…〉〈…〉: at 〈◊◊〉〈◊◊〉 qui 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Juven.
• * 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.572

  —〈…〉〈…〉. Virg.
• * 1.573

  1 John 3. 21.
• * 1.574

  James 5. 15.
• * 1.575

  〈◊〉〈◊〉 9 31.
• * 1.576

  Psal. 66. 18.
• * 1.577

  1 〈◊〉〈◊〉. 2. 8.
• * 1.578

  〈…〉〈…〉. Lam. 5.
• * 1.579

  〈◊〉〈◊〉 n. 〈◊〉〈◊〉 qui 〈◊〉〈◊〉 ad 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 ad 〈◊◊〉〈◊◊〉. Gre∣gor. Pastor.
• * 1.580

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉, Non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Farre pio & 〈◊◊〉〈◊◊〉. Hor. l. 3. Od. 23.
• * 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.582

  Mar. 11. 24.
• * 1.583

  James 1. 5, 6.
• * 1.584

  Chrysantio 〈◊〉〈◊〉 in 〈◊◊◊◊〉〈◊◊◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 in vita Maximi. Sig∣num futurae 〈◊◊〉〈◊◊〉 quando 〈◊◊◊◊〉〈◊◊◊◊〉 ad 〈◊〉〈◊〉 cum 〈◊〉〈◊〉, & 〈◊◊◊〉〈◊◊◊〉. Cassian. Collat. 9. c. 32. Ecclus. 35. 17. Psal, 102. 17.
• * 1.585

  Non in pluribus sint actus 〈◊〉〈◊〉. Ecclus. 11. 10. Impar 〈◊◊〉〈◊◊〉 ad singula, dum 〈◊◊〉〈◊◊〉 dividitur ad 〈◊〉〈◊〉. S. Greg. Past. 1. p. c. 4. 〈◊◊〉〈◊◊〉 puta, 〈◊〉〈◊〉 unum 〈◊◊◊〉〈◊◊◊〉 nemo unum agit; 〈◊〉〈◊〉 multiformes 〈◊〉〈◊〉. Seneca. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 omnibus 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. 〈◊〉〈◊〉. Inveni 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉, i. e. in 〈◊〉〈◊〉; quia quae 〈◊◊〉〈◊◊〉, quies explicat. S. Bernard. Serm. 1. in Cant.
• * 1.586

  〈◊〉〈◊〉 locus ingenio, 〈◊◊◊〉〈◊◊◊〉 carmine solo Vexant—Pectora nostra 〈◊〉〈◊〉 non 〈◊◊◊◊〉〈◊◊◊◊〉 opus, 〈◊〉〈◊〉 de 〈◊◊◊〉〈◊◊◊〉—〈◊◊◊〉〈◊◊◊〉.
• * 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sophocl, 〈◊〉〈◊〉.
• * 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.589

  Rom. 12. 12.
• * 1.590

  Quod 〈◊◊〉〈◊◊〉 & 〈◊◊〉〈◊◊〉.
• * 1.591

  Luke 18. 1.
• * 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉.
• * 1.593

  Ohe jam desine 〈◊〉〈◊〉, uxor, gratulando 〈◊〉〈◊〉 Tuam 〈◊〉〈◊〉 inventam gnatam: nisi illos 〈◊〉〈◊〉 ex in∣genio 〈◊〉〈◊〉,
• * 1.594

  Vt nil 〈◊〉〈◊〉 intelligere nisi idem dictum est 〈◊〉〈◊〉. Ter. Heaut.
• * 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sophocl. 〈◊〉〈◊〉. 2.
• * 1.596

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.597

  〈…〉〈…〉.
• * 1.598

  Solebant autem & 〈◊◊◊〉〈◊◊◊〉.
• * 1.599

  〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Arboris ictu. Horat. l. 3. 〈◊〉〈◊〉. 8.
• * 1.600

  Non 〈◊◊〉〈◊◊〉—ad miser as 〈◊◊〉〈◊◊〉, & 〈◊◊〉〈◊◊〉, Nè Cypria 〈◊◊〉〈◊◊〉 Addant 〈◊◊〉〈◊◊〉. 1d. l. 3. od. 29.
• * 1.601

  〈…〉〈…〉 l. 11. Anu.
• * 1.602

  〈◊〉〈◊〉 & 〈…〉〈…〉. S. Hieron. 〈◊〉〈◊〉. 8. ad 〈◊〉〈◊〉.
• * 1.603

  〈…〉〈…〉.
• * 1.604

  〈…〉〈…〉. Idem, 〈◊〉〈◊〉 S. Virgin. c. 14.
• ‖ 1.605

  Eccles. 5. v. 4. 5. Psal. 132. 1, 2. Deut. 23. 21. Acts 18. 18.
• * 1.606

  〈…〉〈…〉.
• * 1.607

  —〈…〉〈…〉. Hor. l. 2. od. 17.
• * 1.608

  Nehem. 9. 5. Mark 11. 25. Luke 18 11.
• * 1.609

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Plautarch 〈◊◊◊◊〉〈◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉 Vide S. Aug. l. 3. c. 5. de 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.610

  〈◊〉〈◊〉 suis ornamentis pretiosis, Simplicis & 〈◊◊◊〉〈◊◊◊〉 vestis, 〈…〉〈…〉; Et 〈◊〉〈◊〉 sacram 〈◊◊〉〈◊◊〉 ad 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. S. Rosweld de Hon. 〈◊〉〈◊〉. & de Otbon.
• * 1.611

  Per universum 〈◊◊◊〉〈◊◊◊〉 observatur, 〈◊〉〈◊〉, in 〈◊◊〉〈◊◊〉 Sacra∣menti, in 〈◊◊◊〉〈◊◊◊〉 Dominicum corpus 〈◊〉〈◊〉 quàm 〈◊〉〈◊〉 cibi. S. Aug. 〈◊〉〈◊〉. 18.
• * 1.612

  〈◊◊〉〈◊◊〉 non 〈◊◊◊〉〈◊◊◊〉; & 〈◊◊◊◊〉〈◊◊◊◊〉, nisi 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 no 〈◊◊〉〈◊◊〉 prandi∣um vocare solet 〈◊〉〈◊〉. Jo∣seph, in vita 〈◊〉〈◊〉.
• * 1.613

  〈◊〉〈◊〉. 5. 7.
• * 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 apud 〈◊〉〈◊〉. 〈◊〉〈◊〉 in cippo 〈◊◊〉〈◊◊〉. S. Cyp.
• * 1.615

  〈◊〉〈◊〉 junia 〈◊◊〉〈◊◊〉 contra peccata saciunt 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, superbiam 〈◊◊◊〉〈◊◊◊〉, & 〈◊◊〉〈◊◊〉 voluntatis 〈◊〉〈◊〉 ad 〈◊◊◊〉〈◊◊◊〉. S. Leo, 〈◊〉〈◊〉. 4. de Jejun.
• * 1.616

  Saginantur 〈◊〉〈◊〉 qui 〈◊◊◊〉〈◊◊◊〉, de Jejun.
• * 1.617

  S. Hieron. in Vita S. Hila∣rion.
• * 1.618

  〈◊〉〈◊〉 ci∣bus & 〈◊〉〈◊〉 semper 〈◊〉〈◊〉 triduana 〈◊〉〈◊〉 supe∣rant. S. Hie∣ron. 〈◊〉〈◊〉. 8. ad 〈◊〉〈◊〉.
• * 1.619

  〈◊〉〈◊〉. 2. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (a) 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Can. Apost, 50.
• (b) 1.621

  〈◊〉〈◊〉. 5. de Jejun.
• * 1.622

  Jejunium 〈◊◊◊〉〈◊◊◊〉, leves 〈◊◊◊〉〈◊◊◊〉. S. 〈◊◊〉〈◊◊〉. in vigil. S. 〈◊〉〈◊〉.
• * 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dixil S. Chrysost.
• (c) 1.624

  〈◊◊〉〈◊◊〉 al re, 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉 ad Dominum. 〈◊〉〈◊〉.
• * 1.625

  Acts 13. 1, 2.
• * 1.626

  Acts 14. 23.
• * 1.627

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. Basil.
• * 1.628

  Joel 2. 15.
• * 1.629

  Levit. 23. 27, &c.
• * 1.630

  〈◊〉〈◊〉. 22. 12.
• * 1.631

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ph lo, 〈◊〉〈◊〉 de ipso 〈◊◊〉〈◊◊〉 at 〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, animum 〈◊◊◊〉〈◊◊◊〉 illa quae 〈◊〉〈◊〉 tristi 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. de 〈◊〉〈◊〉. c. 9.
• * 1.632

  Baruch 2. 18. 〈◊◊〉〈◊◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉 apud 〈◊〉〈◊〉. Vnde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉: & in 〈◊◊〉〈◊◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.634

  Ezra 8. 21.
• * 1.635

  Vid. Dan. 10.
• * 1.636

  12. Psa. 35.
• * 1.637

  13. Levit. 16.
• * 1.638

  29, 30, 31.
• * 1.639

  Isa. 58. 3.
• * 1.640

  〈…〉〈…〉. Lactant.
• * 1.641

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.642

  Ennodius in vita 〈◊◊◊〉〈◊◊◊〉 suis paginam quam 〈◊〉〈◊〉, & quod liber 〈◊◊◊〉〈◊◊◊〉 signabat.
• * 1.643

  Acts 10. 38.
• * 1.644

  Joh. 20. 31.
• * 1.645

  10. 38.
• * 1.646

  5. 30.
• * 1.647

  John 15. 24.
• * 1.648

  Isai. 35. 4. 5.
• * 1.649

  Matth. 11. 5.
• * 1.650

  John 3. 2.
• * 1.651

  Lib. 16. Hst.
• (a) 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit 〈◊〉〈◊〉 apud Origen.
• (b) 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. verba Juliani apud Cyril. 〈◊〉〈◊〉. 6.
• * 1.654

  Spartianus in Adriano; qui 〈◊〉〈◊〉, Marium 〈◊〉〈◊〉 di∣xiss hac 〈◊◊〉〈◊◊〉: per 〈◊〉〈◊〉.
• * 1.655

  〈◊〉〈◊〉 19.
• * 1.656

  Deut. 13. 1, 〈◊◊〉〈◊◊〉