A present for teeming vvomen, or, Scripture-directions for women with child how to prepare for the houre of travel / written first for the private use of a gentlewoman of quality in the West, and now published for the common good by John Oliver.

A PRESENT FOR Teeming Women, &c.

CHAP. I. Of a state of Pregnancy.

IT is observable, that the great God, who is equally infinite in all his Attributes, yet hath styled himself, rich in mercy, glorious in holinesse.* 1.1 Surely he needs neither riches nor glory; He was rich enough to Himself, and glorious enough in Himself from everlasting. But behold, His good Will towards men, and the communicative nature of infinite goodness. Mercy enricheth us, Ho∣liness glorifies us. By Mercy we partake of his Gifts, by Holiness we partake of his Nature. By Mercy we enjoy him, by Holiness we love him, resemble him, and glorifie him for ever. Now seeing

these two transcendent perfections do eter∣nally cohabite in the nature of God, and mu∣tually concur to the benefit of man; it is most requisite that our minds should be filled with the thoughts & influences of both. That is, that each Mercy of God should promote our Ho∣liness, and that Holiness should encrease our sense of Mercies. It being therefore my pre∣sent business, that women with child may be in a holy frame, and thereby fitted for the houre of danger approaching, I thought good to mind them of this first, that 'tis a mercy of much value to be with child in a state of Matri∣mony.

That this is a mercy, will appear plainly by these few considerations.

1. 'Tis one end of marriage, that there might be a succession of generation after ge∣neration, that the race of mankind may not be confused, and disorderly, as among Beasts; nor extinguished,* 1.2 nor dishonoured; but may continue in a legitimate line, and that God might have a holy seed.* 1.3

2. That it might appear to be a Mercy, God hath, by Angels, Revelations and Miracles, at sundry times, of old, assured some good wo∣men that he would give this blessing to their wombs. Thus, in Gen. 17.16. I will bless her, & give thee a son also of her;* 1.4 yea I will bless her, and she shall be a mother also of nations. Though upon this strange promise we find Abraham full of wondering, ver. 17. and Sarah his wife

laughing, ch. 18 12. Both questioning, at first, how this could be, yet afterwards God doth renew his promise, and they lay aside any further doubt; and the word of the Lord spoken by angels was falfilled, Gen. 21.1. The Lord visited Sarah, as he had said, and did unto Sa∣rah as he had spoken, For Sarah conceived and bare Abraham a son in his old age, at the set time of which God had spoken to him. We find of the Patriarchs also, that they found favour with God in like manner, concerning the fruit of their womb, ever acknowledging it as the gift of God, and adoring the gracious providence of the(a) 1.5 God and Father of all men. When they blessed their posteriy they carefully inserted this in their propheticall prayers. This last blessing of a dying Patriarch, though it be sometime, or in some part expressed in form of petition, yet in the intent and effect thereof alway amounted to a prediction. Thus Isaac to Jacob, God Almighty blesse thee and make thee fruit full, and multiply thee, that thou mayest be a multitude of people. Thus Jacob to Joseph: Joseph is a fruitfull bough,* 1.6 even a fruitfull bough, whose branches run over the walls. The Almighty shall blesse thee with the blessings of heaven above, blessings of the deep that lieth under, blessings of the breast, and of the womb. In which places God is still men∣tioned as the original of this blessing, and the supreme efficient cause of the pregnancy of the womb, and increase of posterity. It was

the same God that sent his Angel to the wife of Manoah,* 1.7 to tell her that she should conceive and bear a son. 'Tis out of question, that to these persons it was a mercy to have issue, yea, a publick blessing to many generations; for the seed of Abraham was the onely visible Church on earth, the onely people that tur∣ned from Idols to serve the living God. And Sampson the son of Manoah was, in his time, the onely Judge: and Champion of Israel, and Type of Christ. But it seems doubtfull, whe∣ther therefore all other parents can call their children Blessings; or indeed, whether the faithfull have any such cause to promise themselves comfort in their posterity, without some like revelation or testimony from hea∣ven, as they had? To this I answer, that all the seed of Abraham (I mean, that continue in the faith of Abraham) have exceeding great and precious promises to rest satisfied in, that extend to them all, in all ages; I mean, Gods promises of giving, and blessing chil∣dren to them.

3. And that shall be my third proof. If God promise distinctly, and frequently, that they shall see their posterity, and their seeds seed, then we must thankfully enumerate it a∣mong his rich favours to mankind. This was the blessing to Adam in innocency; God bles∣sed them,* 1.8 and God said unto them, be fruitful, and multiply, and replenish the earth. And to Noah;* 1.9 God blessed Noah and his sons, and said

unto them, be fruitfull, and multiply, and re∣plenish the earth. This blessing was given them as the common parents and stocks, of whom the future generations should succeed; and therefore we find it transmitted by other Scriptures to succeeding ages, and will conti∣nue while the patience and good will of God towards man continues. Thus the Psalmist; Loe children are an heritage of the Lord,* 1.10 and the fruit of the womb is his reward. Likewise in the following Psalm,* 1.11 Thy wife shall be as a fruitful vine by the sides of thine house, thy children like olive plants round about thy table. Behold, that thus shall the man be blessed that feareth the Lord. Again, the Prophet Isaiah hath the same promise from God to his peo∣ple Israel, thus emphatically expressed, I will pour my Spirit on thy seed,* 1.12 and my blessing up∣on thy off-spring, and they shall spring up as among the grasse, as willows by the water-cour∣ses. The like promises of multiplying their seed are frequently to be found in other Scri∣ptures,* 1.13 such as those in the margent, which the diligent Reader may peruse at his leisure. These may suffice to evince the truth of this 3^d. particular; That they who believe the Lords Prophets, that reverence his promises, and embrace his providences, cannot but subscribe with their hands to the Lord, and acknow∣ledge that child-bearing is his blessing, and children are his reward.

4. Whatsoever the people of God have

ordinarily asked of God(a) 1.14 according to his will, that cannot but be a mercy when it is received. That such prayers were not unwar∣rantable, is certain; for either some of them were stirred up by an extraordinary instinct of spirit, to ask that which God hath intended in a singular and unexpected manner to give; or the common spirit of supplication put the innocent desire of nature into a posture of acceptation with God; they asking children of him, request∣ed no more then the usuall courfe of his provi∣dence, and the general concurrence of his pro∣mises aforementioned led them to expect. Abra∣ham had received the promise of children, but long time being passed, and his wife not yet conceiving, thoughts began to grow in his mind, what the intent of God should be; and therefore when God doth again renew his convenant to him, he breaks out into this ear∣nest expression,* 1.15 Lord, what wilt thou give me, seeing I go childlesse? as if he should say, Lord, thou hast given me a great estate, but I have no heir; and what comfort can I take in all other enjoyments, seeing the main thing which thou hast promised is yet behind, and I am still childless.(b) 1.16 And therefore either take away these blessings, or give me the chief blessing of my house, even a son to be born of my wife. This prayer you know God accepted, and answered according to his desire, even then when his body was old, and his wife, by nature, uncapable of concei∣ving.

I suppose this dealing of God with A∣braham his friend, and the father of the faithfull, put some life in the hopes of his po∣sterity, who in the next and succeeding gene∣rations, did seek to God in the like case. His son Isaac intreated the Lord for his wife, because she was barren,* 1.17 and the Lord was intreated of him, and Rebeccah his wife conceived, &c. When Rachel had no children, she said unto Jacob, Give me children, or else I die.* 1.18 Mark his answer, Am I in Gods stead, who hath withholden from thee the fruit of the womb? as if he had said, Look to the supreme cause, to the everlasting Father, and go to him by prayer, and beg this blessing of him; and then, if God answer thy request, thou wilt be a mo∣ther of children. And no question but she thus did; for afterwards it is said, that God re∣membred Rachel, and hearkened to her, (that is, he answered her prayers) and opened her womb, and she conceived.* 1.19 The like course was long after taken by others, especially by Han∣nah, who having no children, prayed with no little earnestness, yea, poured out her soul in this business,* 1.20 That God would look upon his handmaid, and remember her, and not forget her, and give her a man-child. And old Eli seconds this request, and adds, The Lord of Israel grant thee thy petition that thou hast asked of him. And she conceived and bare a son, and called him Samuel, because she had asked him of the Lord.

I need adde no more to this particular, but that God himself commanded his people to seek him for the performance of his prom••••e, Thus saith the Lord God,* 1.21 I will yet for this be inquired of by the house of Israel, to do it for them, I will increase them with men like a flock. So that if Gods command be any motive to prayer, or his promise any incouragement to faith, then they had ground enough both for faith and prayer.

5 Barrennes of the wombe was frequently is Scripture threatned as a judgment; and they that felt this evil did earnestly bewaile it as no small affliction, therefore fruitfullnesse must needs be a considerable mercy. 'Twas a Judgment on Abimelech, of which they were not healed but by the prayers of A∣braham,* 1.22* 1.23 God having closed up all the wombs o•• the house of Abimelech. Yea Abraham him∣self took no comfort in all his riches, nor Rachel in enjoyment of Jacob, nor Hannah in the company of Elkanah, but was in bitter∣nesse of soul. 'Tis threatned as the punish∣ment of incest, to be childlesse. And the Prophet threa••ning the greatest of temporall calami∣ties to the Jews, mentions this in the last place, as the greatest of all the rest, That seven women should take hold of one man. That is, though Marriage and Majesty endure no com∣peers, yet the Wars should so consume the male sex, that many women should sollicite one man (contrary to the innate modesty of'

that sex) and be content with any terms, viz. to eat their own bread, and weare their own ap∣parell, that is, to be no charge to him for any thing; onely let us be called by thy name, to take away our reproach; that is, let us be accounted and used as thine, and why? to take away our reproach; so that barrenness was esteemed no small reproach. For God in blessing Israel tells them,* 1.24 that none should be barren amongst them, but that they should be blessed above all people, and that there shall not be a male or female barren among them, nor a∣mong their cattell. When the Lord would punish Coniah, this is the punishment; write ye this man childlesse;* 1.25 whether he were with∣out posterity, or they without prosperity, or succession to his throne, is not materiall to the businesse in hand; it sufficeth, that the ex∣pression takes it for granted, that to be child∣lesse was a curse, and a reproach in Israel. So that,* 1.26 of Michal (the daughter of Saul) who mocked David, it is mentioned, as a memo∣rable and severe judgment, that she had no child to the day of her death.

6 God hath, in his Scriptures, ever taken to himself the praise of this work; and his people have ever acknowledged it as his gift & mercy, when they conceived and bare chil∣dren. Thus the wives of Jacob. Thus Jacob himself, answering his brother Esau;* 1.27 these are the children which God hath graciously gi∣ven thy servant. Thus Hannah, Elizabeth,

and others, still their phrase is, God opened their wombs,* 1.28 God rolled away their reproach, God gave them children &c. He maketh the barren woman to keep house, and to be a joyfull mother of children. Seeing, therefore, by this cloud of Scripture-testimonies 'tis evident, that women are not with child but by the mercy and gift of God, I must adde a few in∣ferences from what I have said.

1 That none be dejected at a state of bar∣rennesse, though among the Jews it was e∣steemed so great an affliction. If the age of one or both parties render you not uncapable, you may with modesty and moderation make your request known to God, and then rest satisfied in his pleasure concerning you. For though the posterity of Abraham did all desire that the promised seed might come of them (as some do uncertainly conjecture) and had also too high esteem of temporal blessings, and carnal apprehensions of promised bles∣sings did much possesse the mind of the gener∣ality; yet we are now under a better testament, containing exceeding great and precious promi∣ses of things Spiritual. If therefore we stick too much on the letter of old-Testament pro∣mises, we shall commit as great an errour in our faith, as the Jews, by resting in the bare let∣ter of the precepts, ran into gross error in their practice. God never delighted in their most glorious and costly ceremonies, unlesse they gave him their hearts; and now he accepts of

internal worship with simplicity and spirituali∣ty of mind, without any further desire of those pompous observations. So let us learn to worship God without their Rites,* 1.29 and to love God though without their mercies. Let us count riches and posterity nothing without God, and God sufficient without either of them. If Christ be ours, every thing needfull is ours. If we be the Sons and Daughters of God, it shall be no unhappinesse, if we have neither Sons nor Daughters of our own. There is then no curse in what we have, no need of what we have not.* 1.30 a Where naturall im∣possibilities doe hinder the fecundity of the wombe, they should also (if known) have hindred marriage. But when the sterility is meerly accidentall, from some such present prevailing infirmity as discomposes the body of either party; it may by the blessing of God upon medicinall helps be lawfully and success, fully removed. But when the cause is un∣known, and unfruitfullnesse seems meerly ju∣diciall, viz. immediately inflicted by the hand of God, in that case, prayer is the Proper course, that he who shuts the womb,* 1.31 as he did the wombs in the house of Abimelech would open them again, as he did theirs upon the prayer of Abraham. It may be, he will grant thy petition, as he hath done of some that for above twenty years in a state of mar∣riage went childlesse, yet at last he made the solitary to dwell in families, and gave them

children like olive plants round about their table. Or perhaps he will not yet answer thee,* 1.32 to exercise thy faith, prayer, and dependence in waiting upon him; or perhaps, he will de∣ny thee this mercy at last, to exercise thy pa∣tient submissivenesse to his Will, and thy heavenly-mindednesse, and wisdom in seek∣ing some better blessing. Sure it is, thy pray∣ers shall returne into thine own bosom with some answer of peace; and if we aske aright, we shall receive(c) 1.33 according to Gods choice, if not according to our own. He hath variety of blessings, which, like the stars of heaven, differ from one another in glory. Therefore blesse his name, if by this providence he pro∣mote in thy heart humility, saith, patience, or any other grace;(d) 1.34 seeing its better to be fruitfull in grace, then fruitfull in children. If he give us his favour(e) 1.35 thats a blessing of more value. The Angels neither marry, nor are given in marriage, yet have happinesse e∣nough in God. Let him be to thee worth ten Sons. In a word, I say of these certain cares, and uncertain comforts, that he who hath none of them hath lesse incumbrance here, and lesse to reckon for hereafter.

2. Tis an an addition to the mercy, when God gives children in a state of marriage. Tis a mercy to be kept in a single estate from the unclean libidinous practices of beastly sinners;(f) 1.36 and to be at last happily entred upon that state of matrimony, which God appointed and

hath sanctified as his ordinance,* 1.37 for pre∣venting of fornication; and 'tis also, I say, a greater blessing, when he is pleased to Crown the chast embraces of wedlock with a hope∣full conception. Oh how dreadfull are the scripturee-xamples of many women, whom God having partly or totally left to their vile affections and inordinate lusts, having prosti∣tuted their chastity, brought shame upon Israel, and disparaged the innate modesty of the female sex; grew at last past feeling, and spent their life in common whoredome, till their sin was come to a ripeness: But alas, in these last days,* 1.38 the sin of incontinency is grown more perillous by its commonness, and also by the impunity of our intemperate Gran∣dees, whose example herein gives a law to others. And surely those who are priviledged from punishment here, shall find it a terrible thing to fall into the hands of the living God,* 1.39 who hath said, whoremongers and adulterers I will judge, i.e. though the secrecy of their actions, the potency of their persons, or the negligence of Magistrates, may secure them for a while; yet there is nothing so secret but is under his eye; nothing so great, but is under his power. And therefore in that day of vengeance the works of darknesse shall be brought to light,* 1.40 and the loftinesse of man shall be brought low; and they who were on earth inflamed with lust,* 1.41 shall smart for ever in the flames of hell; unless with tears of repen∣tance

they quench these fires of concupi∣scence, and with water drawn out of the wells of salvation quench those (otherwise) ever∣lasting burnings.* 1.42 But to return to my purpose; I mentioned before the dreadfulness of the examples in this kind recorded in Scripture; and verily when I read the Polygamy of La∣mech a murtherer, I wonder not; but consi∣dering the polygamy of the Patriarchs, of David, and the licentious excess of Solomon, I stand amazed at their irregularity,* 1.43 and Gods connivance and longanimity. When I read the incest of Absalom, and Herod, I wonder not; but when I think of Lot, Judah, and the ince∣stuous Corinthian, my soul trembles. We count their condition sad,* 1.44 who vow a single life, and enter themselves under sinfull and needless bonds of perpetual virginity, as the cloystered Nuns among the Papists; and theirs yet sadder, who by the rigour of unwise parents,* 1.45 or by some remediless accident, are kept all their life from marrying, as was the daughter of Jephtah, and others; whose con∣ditions are represented in sacred story, as most sad and deplorable. But they are most ge∣nerally pitied and lamented of all, who desi∣ring to possess their vessels in sanctification and honour, are surprized by some lecherous villain, ravished and defloured. A judgement (a) sometimes threatned in Scripture,* 1.46 as a fruit of Gods greater indignation, against that people whom he thus leaves to the licenti∣ous

power of barbarous enemies. (See the places in the margine) Yet I count them most miserable, who having yielded their bo∣dies to venereous abuses in their youth, are with child by whoredom, and are either disap∣pointed of marriage with their wicked lover, or marry not till their shame appears.

For who can expresse their manifold feares, cares and sorrows? one while, perhaps, they hide their sin (as long as they can) but still while they muse, a fire burns within them, and they feel the pangs of an accusing conscience, before they feel the pangs of their travel. Un∣lesse their hearts be harder then the nether mil∣stone; which if it be, their misery is the great∣er. Sometimes they contrive wayes of pre∣venting its birth by wicked adventuring on such expulsive receipts, as may prevent their shame. Or perhaps they are plodding how to make away the infant, as soon as it is born; or at best, to expose it secretly, that the Parish may keep it. Or if it be safely born, and the parent acknowledge it, yet while it lives 'tis an(a) 1.47 indelible monument of their infamous trans∣gression. For which cause,(b) 1.48 (even for their future shame) God suffers unlawfull commix∣tions to take effect.

I could willingly have enlarged on this point, and given exhortations, warnings, and directions, to women in this sad condition; but perceiving that my little treatise begins to swell beyond my expectation, I shall preter∣mit

it for the present (intending, if God will, to write distinctly and purposely of that sub∣ject, because I know not of any that hath done it;) only what I have already said may give just occasion to chast virgins, to pray for the gift of continency; and to honest women, when with child, to praise God for preserving them from the sin and misery aforemention∣ed, and granting them conception by their own husbands, in the comfortable estate of Matrimony. For we have all alike wicked hearts, and therefore ought to give glory to God,* 1.49 who onely makes us to differ.

3. Though it be a choice mercy, yet it is not to be interpreted as a sure token of Gods love. No man knowes Gods love or hatred by any external comforts. They are distinguish∣ed alike to the good and bad, to the just and to the unjust.(a) 1.50 A learned man reports of a

town in Spain, consisting of a hundred fa∣milies, all inhabited by the seed of one old man then living; so that the youngest knew not what to call him, the Spanish tongue having no expression higher then the great Grandfathers Father.

To reckon up the numerous issue of some prolifical parents mentioned in profane Histories, is as needless as easy. Scripture also doth abundantly satis∣fie in this,* 1.51 that the wicked also are full of chil∣dren; so that outward blessings do not alway make a blessed man.(b) 1.52 But lest they should be accounted evil, God sometimes gives them

to his people; and lest they should be accoun∣ted our chief good, he sometime bestows them upon the wicked.

4. I cannot see how those women can be mindfull of the mercy of God, in granting them conception, that(a) 1.53 either refuse (without necessary impedi∣ment) to nurse their children themselves, or count many chil∣dren a burden, and are therefore grieved (if having many children already) they find themselves with child again. Doth not(b) 1.54 even nature teach us, that the sea-monsters draw out their breasts and give suck to their young? doth not the Lion with infinite pains and hazard seek prey for his young ones? doth not the Halcyon sit close on her egs(c) 1.55 and while the weather holds fair, ply their nourishment with all di∣ligence, whence good dayes are called Halcyon days? Is this there∣fore their thankfulness to God for so great a mercy, to refuse to embrace in their arms, and nourish at their breasts, the fruit of their womb, when God joyned the blessings of the breast and the blessings of the womb together.(d) 1.56 Doth the God of Nature make Ladies and Gentlwomen without breasts, or doth he give them breasts in vain, or will they immodestly go with naked breasts, and yet be ashamed to use

Is it not a prodigie in nature,* 1.57 to see a woman without breasts? and is it not as foul a defect to be without natural affection? what greater soloecism in manners, then for a woman to forget her sucking child? verily this makes some of our proudest Dames more vile then the beasts that perish. And therefore, let all per∣sons of honour cease hereafter to glory in their shame; and let them think it their duty, when God makes them mothers, to make themselves nurses; imitating the example of Sarah, who, though a Lady of great(a) 1.58 e∣steem, riches and honour, though aged and weak, yet refused not this motherly office. And they, that upon any account, but plain necessity (i.e. want of strength or milk) do neglect this duty, whether for laziness, lust, pride, or loving the fashion more then their children, they deserve that God should curse them with a miscarrying wombe and dry breasts.* 1.59

But there is another folly too common, and that is, if they have a great charge of children already, to wish and resolve to have no more, and to be cast down with grief and anxious care, if they find themselves with child again. Alas, what is this but to repine at Gods mercies, and to murmure at his bles∣sings? what greater dishonour can we put upon the Word of God,* 1.60 which sayes, Happy is he that hath his quiver full of them? Besides, who knows, but that this last child may be an

eminent instrument to Gods glory, a vessel of use in his generation, and a blessing to the whole family? But so much for the first point; That it is a mercy to be with child.

CHAP. II. Prayer, The duty of women with child.

I Have been longer then I intended on the first Chapter, to prove, that it is a mercy for women to be with child, I shall endea∣vour to be more brief in the things following; which are the severall duties that pertain to women in that estate. If they make any con∣science of fitting themselves for their travell, or would have any hope of Gods assistance therein, I shal desire them to give heed to the Scripture-rules here gathered by my serious care, for their direction and consolation.

And I shall begin with that which they must begin with, go on with, and end with;* 1.61 and that is, Prayer.

And seeing there be many requisites, that concur to render a prayer acceptable, I shall instance in some few, and pass by the rest, which are many, and are largely handled by other Authors.

You must be carefull to direct your prayers to the right object, that is, to the whole Trinity,

To God the Father, in the name of Christ, by the assistance of his Spirit.(a) 1.62 Not but that, on some occasions, it is both lawfull and proper to invoke the second, or third person of the trinity; but usually we are to aske of the Father, in the name of Christ, and to such asking is his promise made. But that which I chiefly aime at, is to warne you to call upon God onely,(b) 1.63 and not upon any Saint or An∣gel, as the manner is is among Idolatrous Pa∣pists; whose devotions are divided among so many Saints, that 'tis no easy matter to reckon their meer nāes. Let it suffice us, that this their folly hath nothing of warrant from the Scrip∣ture, but is meerly derived(c) 1.64 from the practice of those vile heathens, who not liking to retaine God in their knowledge, became vain in their imaginations(d) 1.65 As the Ethnicks had several Gods and Goddesses appropriated to several Countries, sciences, callings and diseases; so have the papists assigned a particular Saint for all occasions.(e) 1.66 Lucina was called upon by the Heathens, to give deliverance from the pains in child-birth, and the Papists have gi∣ven this office of chief midwife to St. Mar∣garet.(f) 1.67 And the better to colour the business, they tell us a story in theirs Legenda aurea, (which with many other of like credit were taken out of that lying Greeke, Simeon Meta∣phrastes)

that this St. Margaret suffering Martyrdom under Dioclesian,(g) 1.68 as she was pre∣paring to die prayed to God, that whoso∣ever

should worship the Tabernacle of her Body, and build an oratory in her name, and therein offer spiritual sacrifice, yea that who should read or remember her name, might have remission of sin, and deliverance from all evill, with much more to the same purpose. And presently there was a great Earthquake, and the Lord Himself with a host of holy Angels, standing by her, said to her, be of good cheere, and feare not, for I have heard thy prayers, I have fulfilled, and will in due time fulfill, whatsoever thou hast asked, even as thou hast asked it.

But if this Goddesse be not sufficient, yet they have their Lady Mary, for an universal medi∣atrix, to whom they, without the least shame of their wretched blasphemy, attribute as much as to God the Father, and Jesus Christ, as may be seen by their many fragments of pray∣ers to her, in their missals, rosaryes, and our Ladyes Psalter. And lest any should doubt of present help from the Virgin, they tell many wicked unclean stories of her not fit to be transcribed; and among the best this is one;(a) 1.69 That a holy Abbesse, notwithstanding

her vow and pretence of chastity, was (as the manner is in their unneryes) got with child, and the Virgin Mary came and plaid the mid∣wife for her, and sent the bastard by two Angels to a certain hermite to be brought up.

(b) 1.70 Sure this bastard had good luck, to escape the common cruelty of those Nuns, who

use for the most part to kill, and then to convey into some secret place, their base-borne infant. But I hope the very naming of these foul ab∣surdities will alienate any Christian heart from praying to St. Mary, or St. Margaret, in this or any other extremity; but rather let them resolve, with the woman of Canaan, to come to Christ. Of whom(a) 1.71 Chrysostome observes (three or four times) that she came to Christ without any mediator, and had a hap∣py answer. And (b) another Ancient reckons the worship of the blessed Virgin, or any other Saints, a doctrine of devils.

Sure it is, that the Son of God who hath one Will, and one Essence with the Father, and whom God heareth alway,* 1.72 hath graciously au∣thorised us to aske in his name, with exceeding great and precious promises, that it shall be given them, that they shall find, and that it shall be opened unto them. And as sure I am, that there is none in heaven be sids him, nor any o∣ther name given under heaven,* 1.73 for there is but one God, and one mediator between God and men, the man Christ Jesus,* 1.74 who is able to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them. He is the way, the truth, and the life. The way, whereby our prayers have accesse into the Fa∣thers presence; the truth, whereby the Fathers Will is revealed to us; and the life, whereby we enjoy the glory and presence of God for ever. Now, who would desire to walke by

star-light, when the Sun shines at noon day; or to be beholden to the borrowed righteous∣nesse of any Romish Saints, when the Sun of righteousnesse himself is risen with healing in his wings? If our Saint-worship were toler∣able, methinks it should have been in the dayes of Moses, and the Prophets; but our adversaries the Papists do confesse, that this Doctrine and practice was then alto∣gether unkown. And if the Israel of God did never petition Abraham, Isaac, or Jacob, Noah, Daniel, or Job, to intercede for them; much lesse doth this foolery become us, to whom a Saviour is born, and to whom a Son is gi∣ven,* 1.75 who by one offering hath perfected for ever them that are sanctified, i. e. hath made perfect provision for his Saints, that their prayers shall through him be received while they live, and their souls received when they die. There∣fore let others, if they will not be disswaded, fetch a compasse about by the mediation of canonized Saints;* 1.76 but let us who have re∣ceived the truth as it is in Jesus, hold fast our profession, and goe by him onely to the Father. In a word; They that expect the least crumb of comfort by the mediation of Saints shall speed no better then Dives, in beseeching A∣braham for a drop of water to coole his tongue in hell.* 1.77 But leaving these wretches to their incurable folly, let us proceed.

Tis not sufficient for women, or any other, to pretend a good heart towards God, but they

must also offer him the calves of their lips.* 1.78 I confess, the chief requisite of a praying Chri∣stian is to lift up the heart to God, in desires and groans that cannot be uttered, to flie to him for help in distress, and to make him our rock of defence. As the Israelites, when af∣fliction was upon them, they remembred that God was their rock, and the most high God their redeemer.* 1.79(a) 1.80 Of this the Apostle speaks, Pray continually, that is, mentally; but, I say, this is not all, we must glorifie God with our bodies and spirits, which are his; we must lift up our hands with our hearts to God in the heavens;* 1.81 we must bow our knees to the father of our Lord Jesus Christ, and not keep silence, but utter our requests with our tongues, and open our mouths, that our lips may utter his praise, and that we may with verbal expressi∣ons quicken our selves, in making our requests known to him, with supplication and prayer. We must offer our strong cries, and smite on our breasts, with the Publican, and bemoane our selves, with Ephraim, and seek the Lord with weeping, and with supplication.

As for the many qualifications required in the Person and Duty, I shall summ them up in the words of a most learned Divine.(b) 1.82

God is so holy, and jealous of his worship, that he expects there should be preparation in our accesses to him. Preparation of our persons, by purity of life; preparation of our services, by choice of matter; preparation of our

hearts, by finding them out,* 1.83 stirring them up, fixing them, fetching them in, and cal∣ling together all that is within us to prevail with God. (And a little after, he addes) We must attend to Gods will, as the rule of our prayers, to his precepts & promises, for the matter of our prayers, & to the guidance of his holy Spirit, as the life and principle of our prayers, without which we know not what to ask. Prayers thus regulated are most seasonable and soveraign duties in times of trouble. The key which openeth a door of mercy; the sluce which keepeth out an innundation of judgements. Jacob wre∣stled, and obtained a blessing, Amos prayed, and removed a curse. The woman of Canaan will not be denied with a de∣nial.

As for other circumstances, conditions, modes, and concomitants of Prayer, as Faith, Humility, Sincerity, Importunity, Patience, &c. I shall refer the Reader to those many English Authors, which have purposely and profitably handled this subject, and so crave leave to go on to what follows.

CHAP. III. Repentance the duty of women with child.

REpentance is never out of season, except with Esau and Judas we go about it too late. 'Tis the common duty of all, whether married, or unmarried, whether with child, or not, to renew the daily practice of Repen∣tance; but, as the Scriptures abundantly te∣stifie, it is most especially requisite, when af∣flictions are felt or feared, and dangers ap∣proach; so that it must needs be seasonable for women, in this condition, to renew their repentance without delay. For whereas it is unsafe to trust to our former repentance, lest it be found defective and unsound, therefore the surest course is to repent again and again. Who among the daughters of Eve can re∣member the sin of her who was first in the transgression, without shame and sorrow? And yet while you blame her folly in eating the forbidden fruit, the guilt thereof, without repentance, will redound upon your selves. Her sin was turning from the Creator to the Creature; Repentance is a returning from sin, self, the world, and the tempter, to God. And while you carry a burthen in your wombs, then, if ever, you had need to be eased of the hea∣vier burthen of sin, which cannot be done with∣out

repentance. You must repent of the miscar∣riages of your lives, if you would be provided against the danger of a miscarrying womb. You must willingly endure the pangs of repen∣tance, if you would safely bear the pangs of your travel. You must use your self to godly sorrow in the time of your strength, if you expect any comfort from God in the hour of your pain. You must humble your self before God, if you desire that God should then raise you up. You must take out the sting of sin by repentance, and then afflictions cannot hurt you. In you health re∣member your sin, and God will in judgement remember mercy.

And I therefore subjoyn this duty of re∣pentance, next after prayer, because,* 1.84 if we re∣gard iniquity in our hearts, he heareth us not, but is of purer eyes then to behold iniquity. So that if we pray without repenting hearts, we do but mock God, and deceive our selves. We cannot draw nigh to him in truth, nor will he draw nigh to us in mercy, unless we with∣draw our selves from iniquity, and be at the greatest elongation from sinne that can be.

But this repentance must be universal, for all sin.(a) 1.85 For one leak will sink a ship, one wound strikes Geliah dead, as well as three and twenty did Caesar; one Dalilah will do Sampson as much mischief as all the Phili∣stines; one wheel broken disorders a whole clock; one vein's bleeding, if not stanched,

will let out the life; one flie will spoil a whole box of ointment; by eating one apple. Adam lost Paradise; one Achan was a trou∣ble to all Israel; one Jonah, if faulty, is a lading too heavy for one ship. So one sin causes too much injury to God, and brings too much guilt and burthen upon the conscience, (b)(b) 1.86 If seven thieves enter the house,(a) 1.87 six of them being overcome, and the seventh lie lurking in some corner, the Master of that house is still in danger. If the bird, or the mouse, be held in the snare, though but by one leg, their whole body is in danger. Thus all sin, and the least sin, must be repented of. Pharaoh would let the people go, after he had endured many plagues,* 1.88 so as they would leave their sheep and their cattel behind them. So Sathan would keep something of sin in us, which may be as a pledge of our returning to him again. And we would willingly, when we are convinced of the necessity of repen∣tance, yet roll some sweet morsel under our tongues, and be excused in one or two of our incurable sins; but if we will, in earnest, for∣sake the Egyptian bondage of sin, we must re∣solve, with Moses, that not a hoof shall be left behind us, but all iniquity put away out of our hands, and all our ungodly words left off, and all our wicked thoughts forsaken, and all imaginable wickedness mourned for, and by degrees relinquished.(c) 1.89 As the Dove feares every feather of the Eagle, and the skin of a

Lion stuffed with straw will make the lesser beasts to keep a distance; so all the circumstan∣ces, occasions, reliques and appearances of sin, must be bewailed, suspected, and avoided. For as a woman delivered of her child is not out of danger while the after-birth remains; so a repenting soul discovering, confessing, and forsaking some sins, is not yet safe, if there be a reserve of other sins. And while your body is yet in any strength, you should set about this necessary work of repentance, without delay. For the bitternesse and weight of sin must be tasted and felt one time or other; (d) so that, as a Landlord takes a greater fine of his Tenant at first, and the lesse rent afterwards: So the more time, care, and tears you spend in repentance at first, the less it will cost you to renew it afterwards. But if you still put it off, till your travel comes suddenly upon you, at best you run a great hazard, and lade your self with such a burthen, and incur your soul into such danger, from which it will be more difficult to be delivered, then from the peril it self, of child-bearing. So that if your body and soul should both miscarry, and die toge∣ther, God is just,* 1.90 and your blood will be on your own head, for your former neglect of the time and space of repentance.

Besides this, which chiefly concerns your self, the consideration of the child which you carry in your womb should quicken you to repentance, as soon as you feel it quick with∣in

in you: For, as the fancy, and longing of a woman with child doth sometimes make such strange impressions on the child in the womb, that it carries some sign thereof after its birth; and as the hurt, bruise, or fall of a woman, in that condition, makes her child sometimes imperfect, monstrous, cripled, or deformed, to the day of its death; so you should fear, lest the sin of your soul, by nature, transmit some like foul disposition, and leave some such spot on your child, as shall be a stain to his name, and a blemish to your fami∣ly. Lest your corruptions prove innate qualities in him; lest you have eaten sowre grapes,* 1.91 and your childrens teeth be set on edge.

You should also take care to prevent the curse of God on your child, for your sake. Think with your self, if God should say to me as to Hagar,* 1.92 Behold, thou art with child, and shalt bear a son, and he shall be a wild man, his hand will be against every man, and every mans band against him. Would you not count your self unhappy, in being the mother of so de∣sperate a child? Have you not also read what God sayes of Ephraim,* 1.93 Their glory shall flee away as a bird from the birth, and from the womb, and from the conception; though they bring forth children, yet I will bereave them; they shall bring forth children to the murtherer. The meaning is, that the judgements of God should light on their posterity in a most severe

and dreadful manner; his curse should be upon them in the womb, and appear in their destruction, as soon as they were born. Inso∣much that the Prophet being exceedingly troubled at the thought thereof, prays, in the next words;* 1.94 Give them, O Lord, what wilt thou give them? give them a miscarrying womb, and dry breasts. That is, seeing of two evils unavoidable, the least is most eligible; let it please the Lord, if he will not remove, yet to alter, or mitigate his curse. If I may not pray for good to this people, let me intreat for a more tolerable evil. Let them therefore, O Lord, rather not conceive or bring forth, then to see them butchered and slain by their merciless enemies, or exposed to such heavy calamities as might make them to wish that they had never been, or that our wombs had been their graves. Now seeing this is threat∣ned them for their sins, and is written for your admonition, fear, therefore, lest God do so to you,* 1.95 and more also. And for the preven∣tion of these miseries on your unborn infants, take with you words, and turn to the Lord, that bee may take away all iniquity, and receive you graciously.

But in this practice of repentance, you must take heed and beware of the leaven of Pope∣ry; for you need not make auricular confes∣sion to a Priest, nor seek Popish absolution from a Confessor, nor expect their injunction of some tedious or ridiculous penance, nor

esteem penance a Sacrament, nor undertake a fruitless or idolatrous pilgrimage, or think to satisfie God by some good works for any sin past, nor be at cost to purchase an indulgence, or to buy a pardon from that man of sinne. Onely be faithfull and just in confession to God,* 1.96 and he will be faithful to forgive. Yea, as soon as thou resolvest in thine heart, with David, no longer to conceal thy transgressions, but to ac∣knowledge them to God, he will forgive.

Renew this practice as often, and with as much sorrow and contrition, as you can; and the Father of mercies will surely heare thee be∣moaning thy self,* 1.97 & wil remember thine iniquity no more. And therefore abound in secret mourning,* 1.98 till thou hearest what God will speak, he will speak peace to his people; but let them not return again to folly. Make it, therefore, thy chief aim in repenting, to be renewed in the inner parts, to have a new heart,* 1.99 and a new spirit, that so all old things may passe away, and all things become new. Whereas, if you spend never so much time and strength in confession, lamentation, and supplication, and yet your heart unchanged, you will, notwithstanding, return, with the swine, to her wallowing in the mire. How ma∣ny such penitents hath the Church been pe∣stered with? many men in sickness, many women, when neer their travel, have seemed serious converts, and have uttered many peni∣tential desires and purposes, both to God and

man; but when once they are delivered, they forget their obligations to God, and suffer seven Worse devils to enter.* 1.100 And therefore make as sure work with your deceitful hearts as you can, by mournful confession, severe mortification, more holy conversation, &c.(a) 1.101 Communicate your zeal to others, reprove, rebuke, exhort, and warn your family, night and day, with tears, bring forth fruit meet for repentance, that others may see you have been with Jesus. This do, and continue doing, while you yet are upon your legs, and while you have breath in your nostrils, and then you shall find your labour not in vain in the Lord, but a means to support you under bodily labour, Then you shall see of the travel of your soul, when God shall assist you in the hour of travel. Therefore, gird up the loyns of your mind, be intent and sedulous in this great work of making peace with God, and he will deliver you in that critical hour,* 1.102 and raise you up, that you may glorifie him.

CHAP. IV. Reading of Scriptures the duty of women with child.

(a) 1.103GOd gave no small gift to the world, in giving the light of the Sun, which among visible creatures is the highest em∣blem of his own Essence and glory: without which the whole earth would languish, and be worse then a howling wilderness. But it was a greater, to give to our souls understand∣ing and immortality, whereby we transcend all sublunary creatures, and are capable of communion with God and his Angels: without which we could never aspire to Hea∣ven above, but must have been slaves to the meanest creatures upon earth. And yet it was a far richer benefit to mankind, to give us the written Word, and the greatest (next to Jesus Christ, the essential Word) which the Father of Lights could have bestowed on the world; in comparison of its greater glory, the light of the Sun hath no glory. By this our understandings are made wise, and our immortality made happy.

The Scriptures are the mysteries of Gods eternal counsel, the protraicture of those in∣finite perfections, that lay hidden in his breast from all eternity, the written copy of that Law

God, which was originally written in the heart of Adam; the onely supreme rule of good and evil. They contain such knowledge as will enlarge, ravish, and transform a tea∣chable and studious soul. In the volumn of this book, it is written of Christ, that God of Gods,* 1.104 that Head of Angels, that King of Kings, whose Incarnation is the Mysterie of Myste∣ries, and whose work of Redemption is the summe of all Mercies. In a word, in them is an exact map of the heavenly Canaan, an ex∣act delineation of the way thereunto, and a full account of the deeds and evidences of our inheritance therein.

How abominable, then, is the blasphemy of the apostate Papists,(a) 1.105 who equal the Pope, or a Councel, or Traditions with the Scripture, and speak dishonourably of the autho∣rityand sufficiency of the sacred Volumn?* 1.106 And how intolerable is that bloudy crew,* 1.107 which will in∣flict the most cruel deaths on those of the Laity that procure a Bible in their vulgar tongue?(b) 1.108 unwil∣ling they are, that their folly should be made manifest to all men and women; knowing that ignorance is the mother of their idolatrous devotions. But, to leave controversies, let me go on, and remember those women to whom I speak, that it is their duty to read, their happiness to

enjoy,* 1.109 and should be their delight to peruse the holy Scriptures. Certain we are, that God commanded all Parents to teach their children the words of his Law, and that accordingly So∣lomon was instructed by his Mother, Apollos by Priscilla, & Timothy by his Grandmother Lois. 2 Both the Greek and Latine Fathers did use, with all vehemency, to exhort their hear∣ers to get them Bibles, and read the Scriptures at home, and to talke of them to each other, without exception of sex or age. Yea, saith a Popish writer, lest women should be thought to be excluded from the study of the Scriptures, there is a tradition that(a) 1.110 the Mother of our Lord was wont to spend from the ninth hour of the day till Sun set, in read∣ing the old-Testament. He mentions also one Silvia, a noble Lady, that dedicated part of every night to reading rhe Bible; and of one Cecilia, a Romane Lady, who, when at home, never let her Bible goe out of her hands, when she went abroad alwayes carried it in her bo∣some, when she was in company alwayes made it her discourse. Thus, saith he, she lived a chaste Virgin, and died a stout Martyr, being so ravished with the sweetnesse of Christ, by daily reading something of him, that she willingly endured the bitternesse of her last torments, out of the desire she had to be with Christ.(b) 1.111 Hierom likewise wishes one Lady

to whom writes to hang these jewels always at her ears; and to Furia, a widow, he gives this advice, to reade chiefly the holy Scriptures; and after them, some learned writers, who were known to be sound in the faith. How much he abhorred the reading of idle Ro∣mances and obscene Poets is well known by other passages of his. He also relates at large the great love Marcella, a noble widow, had to the Scriptures, and of the Lady Paula(a) 1.112 that she caused all her maid servants to learn frequently some portion of the Psalms, or o∣ther Scripture, by heart.(b) 1.113 And another Ancient, giving some account of the know∣ledge, and piety then abounding in all Christ∣ians, sayes thus, Ye may commonly see not onely the teachers and rulers, but the meanest artifi∣cers, understand the principles of our Religion, and not only learned women, but also such women as live by their labour, Seamsters, maid servants &c. can reason of the Holy Trinity, and of the Creation of the world, and of the Nature of mankind, a great deal more skilfully then either Plato or Aristotle were ever able to do. Thus he.* 1.114 (c) And we find that wicked apostate Julian objecting it against the Christians as an absurd thing among them, that they permit∣ted their women and children to read the Scriptures. So that we see whose followers the Papists are, in finding the same fault with Protestants now. And were there no other argument, this might suffice with a religious

mind, that, as Tertullian said, it could not but be some great good which Nero condem∣ned; so it cannot but be a singular profit to all men women, and children, to read, daily in the Book of God, seeing Julian, and the Pope, and all the instruments of Satan do so much oppose it. Tis therefore to be bewailed, that whereas in the times of former persecutions, men would travel by night many miles to one that could acquaint them with any part of the Scripture in the English tongue, and would give twenty shillings for a new-Testa∣ment, and a load of Hay for the Epistle of St. James, (the Word of the Lord being precious in those dayes) and yet now that Bibles are cheap,* 1.115 and children are more generally taught to read then in former ages, yet (I say) is a la∣mentation, that Protestants had need he ex∣horted to read the Scriptures. Let me there∣fore conclude this point with my earnest in∣treaty to all readers, especially the afflicted, & women that expect that dreadfull affliction in child-bearing, to be more constant in read∣ing the Scriptures. The Scriptures being(a) 1.116 as one sayes, a shop of medicines from whence you may fetch a remedy for every malady and danger. There you may see, as I shewed you in the beginning of this book, what was the practice of pious women when barren, what when with child, what songs of thanksgiving when delivered, what course they took for the education of their children, &c. God also

hath commnaded you to search the Scriptures, and hath promised to give understanding to them that search for wisedom.* 1.117 If you under∣stand not, pray to him and you shall under∣stand. For the meek he will teach his way, and satisfy the desire of every hungry soul.(a) 1.118 It cannot be (say the Fathers) that any with earnest study and diligence; reading the Scrip∣tures should be left destitute, and for although we lack the instruction of man, yet will God himself enter into our hearts, and cast a beam of light into our minds, & open things that are hidden & become our teacher of such things as we know not. He reveals that to women and children, which he hides from the wise and prudent.(b) 1.119 And as reading the Scripture an∣gers the Papists, so it angers the Devil, and rejoyces the good Angels that attend us, yea tis a delight to Christ Himself. He looks down from heaven, to see if there be any that under∣stand, and do good, and seeke after God;* 1.120 and he sayes to every member of the Church, I know thy works. Tis also comfortable to you selves, 'twill give you a sight of sin that you may be humbled, and of a Saviour by whom you may be reconciled to God. Twill direct you to every good work, 'twill season your mind with holy thoughts, furnish you for every condition, that so when your time of pain approaches,* 1.121 you may through patience and consolation of the Scripture have hope. Onely remember to read the book of God with more

reverence then any other book. The jewes are curious, even to superstition, in handling the Sacred volumne, and keeping it cleare, esteeming it a prodigious mischance if any of them let his Bible fall to the ground.(a) 1.122 And the Moscovites touch not this Book without so∣lemne bowing even to the ground; these things are needlesse; but needfull it is that when we reade the Bible, we cōpose our hearts to an aw∣full and attentive frame, remembring that our maker, and preserver, and redeemer, doth then acquaint us with the Law by which we must live here,* 1.123 and by which we shall be judged hereafter; therefore lift up a prayer to him, as David often doth, for more quick understand∣ing, and a more obedient heart; and do not huddle it over as a taske, and then lay it aside as a burthen, but chew upon it as thy food; yea charge it upon thy memory, and repeat and(b) 1.124 digest it often in thy meditation, that it may at last take hold of they heart and work in thee that which is well pleasing in the sight of God. But of meditation I shall now speak in the next place.

CHAP. V. Meditation the duty of women with child.

IT cannot be, but women with child, when they begin to grow big and unweldy, must be taken off from such manual imployments in which they were busied before, and must allow themselves some rest and retirement; therefore they should labour to make a good use of that time they have for prayer, and reading, and meditation, &c. Meditation being then most in season when other things are out of season; and hath herein the advantage of other duties, that it requires onely the inner to be imployed therein. Idlenesse is alway dan∣gerous, especially the idlenesse of our minds. If the Devil find the soul idle, hee'le soon imploy it. And therefore were it onely to prevent the incursion of sinfull and troublesome thoughts in our solitary seasons; and also, as one sayes(a) 1.125 lest our spirits like milstones, wanting grist, grate themselves with vexation, feares, discontents, and waste themselves in a fruitless endless melancholy; I say, were it only to avoid this grand inconvenience, it were safest to have alway some choice head or other of pious, profitable matter, to busie our heads and hearts about. Nothing being more known among Christians then the precepts and pre∣sidents

of this kind in Scripture. Nothing more frequent in the writings and Sermons of Divines. Therefore I shall not meddle with the duty in general, but as it properly con∣cerns women with child.

And for the better direction of those who are willing to make use of the help offered them, I shall present them with thirteen Me∣ditations, which they may enlarge upon at their pleasure: not doubting but that divers of them are able to adde many others, as pertinent and profitable as these.

MEDITATION 1.

(a) 1.126The Rabbines have a notion, that there are four special Keyes, which the Lord reserveth in his own power. 1. The Key of Rain. 2. The Key of Food. 3. The Key of the Grave. 4. The Key of the Heart. To which may be added, the Key of the Womb. God hath opened my womb; oh that my heart were opened also. Nature hath locked it against God, and my customary sins have cau∣sed me, instead of opening when Christ knocketh, to adde more bolts to keep him out. But oh, that he who hath the key of David, who openeth, and none can shut, would break open, or lift up the everlasting gates of my soul,* 1.127 that the King of glory might come in, and sup with me. Then should I have more cause then yet I have, to rejoyce in him, for opening my

womb, and opening to me the treasures of raine and food; yea, then I should not care how soon a grave were opened for my body, if my heart were first opened by the grace of Christ.

MEDITATION 2.

There is a different generation and conce∣ption. The children of Adam are generally propagated by ordinary generation; but Sampson, Jephtah, &c. had wonders accom∣panying their conception. The elect of God, who are in due time regenerate, are superna∣turally born and conceived, not of flesh and bloud, but of the Will of God.* 1.128 Jesus Christ, as to his humane nature, was not begotten, but miraculously conceived in the womb of the Virgin; as to his Divine nature, he was not conceived, but eternally begotten by the God and Father of all things. Though I am not like to be the Mother of a Prophet, or a Judge in Israel, though I have no miraculous or supernatural conception, but am with child, through Gods blessing, by my hus∣band, in a state of matrimony, yet I hope, de∣fire, and pray, that God would prepare some singular blessing for the fruit of my womb. Oh that it might, as was Saint John, be sancti∣fied from the womb, and be filled with the holy Ghost, that we may have joy and gladness,* 1.129 and many may rejoyce at its birth. Oh that it might

please God so to bless this unborn child, that it may grow and wax strong in the Spirit, and may become so eminent in holiness of life,* 1.130 that others may say, Blessed is the womb that bare thee, and the paps that gave thee suck.

MEDITATION 3.

And this is the sixth moneth with her who was called barren.* 1.131 It is most probable, she was called, by way of reproach, the barren wife; and therefore not much set by, but rather vilified by the mothers in Israel. God hath restrained the wombs of some from bearing, but hath made mine fruitful. Whether the barrennesse of some good women, which I know, be to them a curse, I know not; but, oh my soul, how great a curse is spiritual barrennesse! and how cursed a creature do I then deserve to be!* 1.132 I am wise to doe evil (though none teach me; or tempt) but to doe good I have no knowledge. I have strong affe∣ctions to love my friends, self, &c. to hate my enemies, and to be vext at worldly crosses, and fear temporal dangers; but how weak is my love to God, hatred of sin, and fear of his all-seeing eye! I have done many things for my credit, profit, health, ease, &c. but how barren am I,* 1.133 and unfruitfull in the work of the Lord, and how little affected with the con∣cernments of my soul! I have plenty of words for carnall company, and can, without study

or help, vent my passions with much fluency and readinesse, if my servants or inferiours displease me; but the Lord knows, and my foul is confounded to remember, that when fit occasion and opportunity have been offer∣ed, yea, a necessity laid upon me, of reproving or admonishing my relations or acquain∣tance, of inciting and quickning my family to true godliness, I have, many a time, said little or nothing, I have quenched the fire of zeal that burned within me; I have by my needless silence seemed to own what my soul abhorrs; yea, when I have purposed and resolved to speak with serious earnestness in Gods behalf, my heart hath been barren of fit matter, my tongue hath wanted words, and I have stood mute and silent, as if possessed with a dumb devil. Now, whence is this? If I be married to Christ, and implanted into him,* 1.134 why is it thus? surely I am not streightned in him, but in my self. Wherefore, oh my soul, go to him who onely worketh both to will and to doe of his own good pleasure. And never cease im∣portuning him, till he quicken me by his Spi∣rit, and cause me know and enjoy the vertues and powers of my Saviour. Then shall I bring forth my fruits unto holinesse,* 1.135 and my end shall be everlasting life.

MEDITATION 4.

Hast thou not poured me out as milk,* 1.136 and

curdled me like cheese?* 1.137 The child in my womb is made of the like substance as I was. And though I now have growth, strength, beauty, or comelinesse, yet I was once imperfect enough, when I was newly begotten of man, and conceived in the womans womb. Alas, how vile are those materials of which my bo∣dy was made? Scripture draws a veyl of mo∣dest and metaphorical expressions over this unsightly act of generation. And when I consider, oh my soul, the poor original of my body, Alas, what preheminence have I herein above a beast? what cause to abhorre all thoughts of pride, and to walk humbly all my dayes? If the Peacock let fall his plumes, when he beholds his black feet, have not I cause to be cast down with a less esteem of my self,* 1.138 when I consider my vile body? In no∣thing more vile, then in its first coagulation of ignoble matter.

MEDITATION 5.

Thou hast cloathed me with skin and flesh;* 1.139 thou hast fenced me with bones and sinews. Though, in regard of the matter and manner of my generation, my body is no better then a bag of flegm, a lump of blood, a moistened clod of earth; yet when I raise my mind to the work of my Creator, who fashioned me round about, covered me in my mothers womb, and formed me in the lowest parts of the earth, I

have then no cause to say to my Father, what hast thou begotten, or to my Creator, why hast thou made me thus. If I may, in every creature, see some prints and footsteps of the wisdome, power, and goodnesse of God, in their for∣mation, production, and conservation of their kind, in a continual succession for the use of man; how much more cause have I to search out this work of God; in which there is as much of excellency, curiosity, and exactnesse of skill, as in all the creation besides. Much is said by Philosophers, Physicians, Anatomists, &c. concerning this great secret of Nature, the Child in the Womb. They speak, with much probability and rational conjecture, of the manner and matter of generation & con∣ceptions, of the very day when the womb, by its natural heat, begins to operate towards it, & when it receives its first change into a fleshy substance; what day the brain, heart and liver, begin to be distinguished, and when it re∣ceives a humane shape in other parts, though the whole be no bigger then a small flie. Also how it is nourished, and in what place and posture it lies, if male, and in what, if female. What day it receives, by the gift of God, a living soul, and when it begins to stir and cal∣citrate in the womb, &c. But the further I dive and search into this matter, the more I am at a loss; still new questions do arise, which I cannot resolve.* 1.140 Even this knowledge is too wonderfull for me. Solomon hath put a questi∣on,

which I think himself could hardly an∣swer; Knowest thou how the bones do grow in the womb of her that is with child?* 1.141 Therefore, oh my soul, let mesing that song of David, and, if possible, with Davids heart. I will praise thee,* 1.142 for I am fearfully and wonderfully made, marvellous are thy works, and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being imperfect, and in thy book all my mem∣bers were written, which in continuance were fa∣shioned, when as yet there were none of them: How precious also are thy thoughts unto me, O God, how great is the summe of them? But I must not, I cannot, here leave off this delight∣ful Meditation, but must again praise the Lord, for that he hath not executed the curse of Adam, to the uttermost, upon us. Though sin hath robbed us of many most desirable perfections, yet there is that left, with which, and for which we may glorifie God. If we survey the frame and building of this earthly tabernacle, we shall find that rare fitness of every part, and that symmetry of the whole, that we cannot but say, its builder and maker is God. What shall I say of the several mem∣bers and particles of our bodies, of the scitua∣tion of the more noble parts, and subordinati∣on of the rest, of the influences of the higher parts on those that are less noble, of the ma∣ny

channels of conveyance, whereby the in∣ner parts transmit bloud, strength and spirits, to the exteriour and most remote. What of the beauty, strength, tenderness, majesty, and singular faculties of some parts; of the con∣tiguities▪ and artificial connexion of all parts; what of the sagacity of the five senses, the mixture of the four elements, the corre∣spondence our bodies have with all creatures, the resemblance of the three regions, yea, of the three heavens, &c. For which causes, Man is called a little world, the measure of all things, the pattern of the Ʋniverse, the miracle of mi∣racles, &c. Yea, mans body is, yet, in regard of its majesty, strength beauty, and noble fa∣culties of its several parts, in some measure, after the image of God,(a) 1.143 And God himself is pleased to represent his perfections and opera∣tions by several parts of the body of man. If therefore, the serious prying into any one part take up the time and study of the learned, insomuch that Galen was turned from Atheism in studying the secrets of mans body, and pre∣sently praised and acknowledged our Crea∣tour; then, oh my soul, let that which made him a Christian, make me a more thankful Christian; that I may more zealously glori∣fie God with my body, and may hereafter have all its primitive perfections restored at the Resurrection, when God shall raise it in ho∣nour and incorruption, and make it like the glorious body of Jesus Christ.

MEDITATION 6.

Anatomists themselves are utterly to seek, what reason to give for the opening and shutting of the womb. But though I know not the natural causes hereof, yet I find by the effects, that the child is quick within me. And oh that I could say with like cer∣tainty, that though I know not the way of the Spirit, or how grace comes in, and sin goes out, how Christ enters, and Satan is disposses∣sed; yet I feel by the effects, that whereas lust did once conceive and bring forth sin, yet now grace conceives holy motions, and brings forth religious actions; that whereas my heart was a cage of unclean spirits, and barren of goodness, yet now Christ is formed within me; now I feel, by happy effects, that grace is quick within me, and quickens me to every good work;* 1.144 Wherefore blesse the Lord, oh my soul; and all that is within me blesse his holy name.* 1.145 For he that is mighty, hath done to me great things, and holy is his name. And whence is this to me, that the grace of Christ should come to me?

MEDITATION 7.

Rebecca conceived,* 1.146 and the children strugled within her, and she said, If it be so, why am I thus? that is, if I am heard of God in my re∣quest,

and am with child by his blessing, whence is this strugling, this painful conflict, and strange unquietness of the fruit of my womb? And she went to enquire of the Lord, and the Lord said unto her, Two nations are in thy womb, &c. So, when I look into my self, and observe the commotions that are in the womb of my heart. I conclude, Surely there are two nations within me; the flesh, with all its motions, lucting against the spirit and its grace;* 1.147 and the Spirit with its gracious influ∣ences, alway striving against the sinfulness of my carnal part.

Now blessed be God, that seeing sin will yet keep possession, that it hath no quiet abode within me, but meets with reluctancy and op∣position from my spirituall part. But oh wret∣ched creature that I am, how often is evil pre∣sent and prevalent with me, how many are those pangs of sorrow, those sighs and grones that my mischievous and restless corruptions cause within me?

But if it be so, that the power of the most High hath overshadowed me, and true grace be implanted in my soule, then I shall seek to the Lord, that he would cause the better part in me to be the more prevai∣ling part; that he would water and give en∣crease to these tender beginnings, and give me at last a safe and happy deliverance from this body of death.

MEDITATION 8.

If men strive and hurt a woman with child,* 1.148 so that her fruit depart from her, and yet 〈◊〉〈◊〉 mischief follow, he shall be surely punished, &c. Women with child are liable to many dan∣gers. A fall, a bruise, an accidentall stroke, a fright, a strain, the taking somewhat that proves expulsive, or the disappointment of somewhat they longed for; these and such other contingencies are noxious to them, and often-times cause abortion, or the mischance of her fruit departing from her. Such was the case of the Church, when it was with child with many Converts,* 1.149 the great red Dragon watched the destruction of her, and of her fruit.

And thus is with every repenting soul. What security soever there be among those careless women that are at ease;* 1.150 how little in∣ward care or sorrow they feel, while they forget God; how unacquainted soever with the hurt and smart of sin, or Satans striving with them, before they are acquainted with God: yet, no sooner do they espouse them∣selves to Christ, and conceive purposes of holy living, and begin to be fruitful in any grace, but they shall have many adversaries in the world, and especially the god of this world, striving against them; to afright them, to tempt them to receive such principles, company, suggestions,

as may quench their graces; or to deprive them of that Spiritual food they long for, or to intice them to straine their consciences, or some way or other to cause them to fall, that they may be wounded, bruised &c. and the fruit of grace de∣part from them. But oh my soul, hath God such care of the unborn infant as to provide a speciall law in its behalfe; and will he not much more take care of that grace which he hath begotten in my, Soul? Oh my God, keep me that the Evill One touch me not.

MEDITATION 9.

In sorrow shalt thou bring forth Children. As the first general curse,* 1.151 In dying thou shalt dy, brought not onely the pains of death, but intended also all the miseries of our life; so this particular curse upon women, brings not on∣ly pain in travel, but comprehends all the in∣firmities of Child-bearing. I find that the child in my womb brings many weaknesses and aches upon me; but oh how sad and deplora∣ble are those deeper sicknesses and maladies, which I have brought upon it? Its body par∣taking of my substance, partakes unavoidably of my natural pollution. Its Soul, though it come immediately from the Father of Spirits, yet (I know not how) is upon its infusion into this tender infant, subjected to the common misery of the Children of Adam; who having lost the image and likenesse of God, sinne and

corruption must needs follow. I am an unclearne vessel,* 1.152 and how can any clean thing come out of me? Oh my soul, what need have I to be sanctified throughout both in Body, and Soul, and Spirit. And, Oh my God, repair by thy grace, what sin hath made so defective in me and mine.

MEDITATION 10,

Our blessed Saviour and Great Prophet Je∣sus Christ, foretelling the miseries that should shortly come on Judea & Jerusalem, sayes, Wo unto them that are with Child,* 1.153 and to them that give suck in those days. And in another Evan∣gelist. Behold the dayes are coming in the which they shall say, Blessed are the barren, and the wombs that never have, and the paps that never gave suck. And indeed of all persons, none more miserable in the time of War than wo∣men with child, or women that give suck; be∣cause their care is double, and their persons uncapable of flying and shifting for their lives, as those who are single may and do. And of all murthers none more horrible in all its circumstances,* 1.154 then to rip up women with child. Wherefore, oh my soul, let me be thankfull to my God, that there is peace in our borders, and any quietness and safety in my habitation, and that I am free from those terrours and af∣frights, with which many others in a time of common calamity are undone. Oh how many

Women, with their unborn infants, have been butchered in many places in ages past, and martyred by blood-thirsty Papists in these la∣ter ages, of which histories are too plentiful! And if there be now any in my condition, in any place, especially among Christians, that is exposed daily to the rage of a devouring Sword; the Lord be pleased either to restrain the Enemy and the Avenger,* 1.155 or to avenge the cause of the murthered, that (according to thy own Law) they may not go unpunished but may give life for life. Yea, Lord hear the crie of the oppressed and give their adversaries blood to drink; for they are worthy.

MEDITATION 11.

My little children, of whom I travel in birth again till Christ be formed whithin you. Where any place is blest with a painfull Minister and Pastour after Gods own heart,* 1.156 they have in them much of the Apostle's temper. For, when I consider their painfull studies, their sighes and teares, their spending their spirits in ar∣dent Prayers, and laborious Preaching; their compassionate exhortations, & passionate sup∣plications; and their giving themselves wholly to these things;* 1.157 I conclude, that surely they have many agonies and conflicts in their hearts for us. Wherefore, Oh my soul, while I care∣fully expect the hour of my own travell, how much am I to blame, that I so little, so seldom,

or never, consider the travell of my Ministers soul? often have I been pricked in conscience by his goad and nails,* 1.158 often wounded by the sword of the Spirit, bruised and smitten down by the hammer of the word; and surely his sti∣mulating reproofs, his keen admonitions, and knocking terrours, proceeded from his longing desire of my conversion. But when he hath, after long striving, been in hopes of my returne, how have I, by relapses, and fresh miscarriages, vext his righteous soul, and quencht his new conceived hopes of me? yea like those inconstant Galatians, I have caused him again and again to travell with me in birth. How just were it with God to plague me with a tedious, painfull, and fruitlesse tra∣vell? and to make me read my sin, and feel its bitternesse, in so suceable a punishment? But, Oh my God, remit the evills I have com∣mitted, work in me what thou hast required, and compleat in me what thy grace hath be∣gun. Let not the guide of my soul labour in vain, but let him see of the travell of his soul; and let me be among those children, of whom my pious teacher shall hereafter say, Lord here am I, and the children which thou hast given me! Then also shall I with more confidence expect to have benefit by his prayers for me, when my body is in travell, if God shall thus blesse and answer him, in his prayers and tra∣vell for the new birth of my soul.

MEDITATION 12.

I find it frequent in Scripture, that the most dreadful judgements on the wicked are thus exprest,* 1.159 that Anguish shall take hold of them as of a woman in travel, and that sudden destruction shall come upon them as upon a wo∣man in travel, and they shall not escape. Where∣fore, oh my soul, as Abraham when he had promise of a child,* 1.160 did presently intercede (as far as he durst) in behalf of wicked Sodom; so let me ever remember, to pray for the worst of men, though perhaps they scorn and de∣spise me and my Prayers. Oh my God, deale not with them after their sins; but cause the wickednesse of the wicked to come to an end,* 1.161 that the wicked themselves may not come to a sad end. So persecute them with thy tempest & make them afraid with thy storm that they may seeke thy face Oh Lord.* 1.162 And in whatever place or nation thy judgments shall enter, yet if there be but a few righteous persons among them, spare them from totall destruction, and let not thy wrath come upon them to the uttermost.

MEDITATION 13.

I find also that the sorrows of the people of God, when God seemes to forsake them,* 1.163 the calamities of the church when God is pleased to correct them, and the miserable disappoint∣ment

of a Church hoping for reformation, and endeavouring in vain for a deliverance from idolatry and oppression, are also expressed by the pain and misery of women in travell. Now, Oh my soul, how can I but observe two things from hence?

The one is, that 'tis surely the will of God, that I should not confine my care to the con∣cernments of my private condition, but should labour for a publick Spirit; such as was in that good woman,* 1.164 the wife of Phinebas, who was with child and near to be delivered, and when she heard the tidings that the Ark of God was taken, and that her father in law and her hus∣band were dead, she bowed her selfe and traveli∣ed; for her pains came upon her. And about the time of her death, the women that stood by her said, fear not, for thou hast born a son, but she answered not, neither did she regard it. And she named the child Jchabod, saying, the glory is de∣parted from Israel, because the Ark of God was taken, and because of her father in law and her husband. And she said, the glory is departed from Israel, for the Ark of God is taken. Blessed woman, worthy of everlasting fame and imi∣tation! She took no comfort in her deliverance though she had a son, while the Church of God was not delivered. Oh that the same mind might be in me, that I might learn also to be more affected with the affairs of the Church! That, if women may not be common actors of publick affairs, yet we may be spe∣cially

mourners for publick miseries. Alas, what is my danger to the universall danger, my travell to the travell of the Church? what comfort to me to have many children, except I might see the good of Gods chosen?* 1.165 what con∣tent have I in being delivered from my pains, unlesse God deliver Israel from all its troubles?* 1.166 what delight had Abraham in all his mercies, while he went childlesse, or I in all my children if the children of God be comfortlesse? Oh my God, blesse me out of Zion, and thus let me be blessed as those are that feare the Lord;* 1.167 let me not onely be a fruitfull vine, but let me see the good of Jerusalem all my dayes; Let me not only see my childrens children, but peace upon▪ Israel.

But from the manner of holy Writ to com∣pare almost all miseries, whether inward or outward, whether of good men, or of bad, to the pains of women in travell, as the fittest embleme of extreme conflicts and agonies, I must needs conclude, that there is no sorrow like unto that sorrow, and no evill like that sin that caused it; no danger like that danger, and therefore no Saviour like him who can deliver from it. Wherefore, while my life hangs in suspense, my soul is distracted be∣tween fear and hope, my mind is appall'd, my heart melts, and is even faint, when I consider that hour of torment approaching. Let me yet further inquire, Oh my soul, what duties are yet behind, in order to making my peace with God, and let nothing hinder or

divert my present religious and heavenly im∣ployment, till I have brought my mind into some setled posture, ready to abide whatever shall happen.

So much for the duty of Meditation, now to the rest.

CHAP. VI. Resignation to the will of God, the duty of Women with child.

TO submit and resign our wills to the will of God in all things, is a most desirable and comfortable temper in any man or wo∣man. Tis indeed the sum of most duties, and a compendium of many virtues. He that can thus receive the Kingdome of God as a little child,* 1.168 with Selfe denyal and humble depen∣dance on our Father in heaven, he shall in time, by thus subjecting himself to the Divine will in doing or suffering, grow very like the Angels and Saints in heaven, and shall him∣self enjoy that tranquility and undisturbed serenity, as will be a kind of heaven upon earth. The truth whereof will especially ap∣pear in this particular case of suffering any dangerous and painfull afflictions. There was nothing more commendable in old Eli, than that pious sentence of his when he heard of the ruine of his house,* 1.169 It is the Lord, let him do

what seemeth him good. There was never more grace expressed in fewer words, than in those of our Saviour's,* 1.170 not my will but thine be done. Considering, that his pangs, agonies, and torments, were a thousand times greater, than the pains of a woman in travell, yea equall (in substance) to the pains of hell. Wherefore be not sollicitous overmuch for your bodily life, or the life of your child; much lesse should you be too eager in desiring one of such a sex: as some will wish for a Boy, others for a Girle; and that with strange discontent at the very thoughts of being disappointed. But the example of Rachel may be a warning to you all. She made account to die with me∣lancholy and sorrow, if she had not children;* 1.171 and she had her desire but it cost her, her life: As you may do well to reade in the story it selfe. So what she longed for, she perished by. Tis reported of Agrippina, Nero's Mo∣ther, that she prayed, her son might be Emper∣our. The oracle told her, that if he came to be Emperour, he would kill his Mother; she replyed desperately, let him kill me, so I may but see him Emperour first.* 1.172 And the event prooved accordingly, for he caused her to be ript up, that he might see the inside of that womb wherein he first lay.

I have read also of a woman that took on excessively, for her child that was like to die; and the Minister telling her that she did very unwisely, for perhaps the child, if it lived, might prove so

great a crosse to her, that she might have cause once to wish, that he had now died. She madly answered, that so her child might live, she did not care though he should here∣after come to Hanging. Accordingly he did live, and was in time for robbery or murther hanged indeed.

This folly would have seem'd ridiculous to some heathens, who knew not the will and wisedom of God, so clearly as we may. Plutarch relates of Cleobis and Biton,

that, in the absence of the horses, they drew their Mother's Chariot to the temple them∣selves; for which obedient Act of theirs, she prayed, that they might be rewarded with the greatest blessings that could possibly hap∣pen from God to Man: but so it happened that they were both found dead in their beds next morning. News being brought to their Mother of this supposed misfortune, she re∣plyed, I will never account my selfe unfortu∣nate,* 1.173 in being mother to such sons whom God hath invested with immortality for their pious and obedient actions.

If a pagan woman had so good an esteem of the providence of an unknown God; how inexcusable are you, if by a heart of unbelief or self-love, you depart from him in your faith, or prescribe to him in your prayers? How dishonourable to his wisedom, and dangerous to your selves, is passionate im∣portunity for any temporall blessing? Tis lawfull, I confesse, to pray for life and safe de∣liverance (as for daily bread;) for David,

Hezekiah, yea Christ himselfe did thus petiti∣on the Author of life; It being naturall to every living creature to desire the continuati∣on of its own Being. But we must moderate our desires herein,* 1.174 with expresse reference to Gods good Will; Yea, with that holy indifferency, as to be pleased without that gift which it shall not please God to bestow.(a) 1.175 Seeing (as one sayes) there is a necessity of yielding to Gods Will because it cannot be resisted, and there is equity in so doing, because it cannot be better'd. Wherefore when blind nature which cannot see beyond mortality (at least, not see far into immortality) shall fill you with earnest desires of longer life; yet let the reverence you owe to the gracious Providence and infallible Word of God (of which I shall say more in the following Chapters) cause you to yeild to his blessed Will. Cast up all events, consider what may happen, and resolve, as David did, If I shall finde favour in the eyes of the Lord,* 1.176 he will bring me again and shew me both the ark and his habitation: but if he thus say, Behold I have no delight in thee, behold here am I let him do to me what seemeth good unto him. Say with them in the Acts, the will of the Lord be done. Say with that good woman

(I have somewhere read of) who being asked in her sicknesse, whether,* 1.177 if God should referre it to her to live or dye, which she would chuse; I would choose neither but ee'n referre it to him again.

If God call for the

life of your child, yield it up as quietly as Abra∣ham did Isaac. If he shall call for the life both of you and your child, let your heart be rea∣dy to answer, Lord, here am I, and the child which thou hast given me.

CHAP. VII. Dedication of the child to God, the duty of women with child.

VVHen, I say, it is your duty to dedicate your child to God before it is born, I do not mean a dedication to some office in the house of God, as Hannah did by Samuel, (for I suppose she did it by some propheticall instinct equivalent to a Revelation.) But yet this I must needs say, in short, That it were, in my judgement, a commendable purpose in any parents, poor or rich, that, if their child prove hopefull and ingenious, he shall be wholly set apart for the service of God in his Church. It being so known a practice among Heathens, Jewes, and ancient Christians, if they had any thing of singular worth, to dedicate it to God. And our Gentry and Nobility are herein guilty of a most irreligious and ignoble practice; I mean, to count their son and heir, or any of their children, that are well shaped, and to∣wardly, above the office of the Ministry; as if it

would be a perpetual dishonour to their family, to set him a-part for God: But, if there be any of their children mis-shapen, make him a Scholar, and, if he be a Dunce, use their interest to get him some preferment, that requires no employment. Surely, the first author of the Priesthood, God himself, appointed it to the first-born, as his pe∣culiar honour above the rest of his brethren, and, for special provocations against God, they lost it, and it was conferred, by divine favour, on Levi. And how plentifull are Histories of the ancient practices of many Nations, especially the Romans, in appropriating the office of chief Priest to their Kings and Emperours, as an ho∣nour not befitting any meaner person. Yea, among Christians, the Prince of Anhalt, and other persons of honour, have ambitiously acce∣pted, and happily performed, the Ministerial Office. And no doubt, but one reason why the Ministry is of no higher esteem, is, because divers selfish needy persons seek the Priesthood meerly for maintenance; and so are tempted, by their indigency, to unsuitable courses, and dishonou∣rable shifts; and are uncapable of being so bene∣ficent as they would, or should be; and also are the less regarded, because extracted from the meanest of the people. And, no doubt, this is one reason, why the Nobility and Gentry are more feared then loved, more envied then esteem∣ed, because they mind their own honour, but not at all the honour of God; they love their ••ase, their pomp, their lusts, and excess of riot; but

as for the tranquillity or atility of the Church, they are meer Gallio's. Just it is with God, that they should be of mean parts, and illiterate Ign oramusses (as many of them are) seeing if they had eit her parts or learning they would scorn to employ them for the service of God in his Church. Therefore, till I can hear or imagine any reason to the contrary, I shall here propose it as a thing commendable in any person of qua∣lity, be they never so great, to entertain such thoughts in their minds, of devoting their child to God, as did Hannah. And I doubt not, but if any of them, who are less mancipated to the common follies, would cease a while to idolize themselves, and suffer reason and conscience to speak,* 1.178 they would consider better of it. But this I speak not by commandement. And there∣fore it is not a Precept, but a counsel.

Much less should any be so far besotted with Popish perswasions, or Jesuitical delusions, as to think a child not dedicated to the Lord, unless it be dedicated to a Monastick life. Though Sampson,* 1.179 while yet in the womb, was appointed to be a Nazarite, yet not by his parents choice, but by the command of the Angel. Therefore let them onely take such a course, as have the like warrant.

Well then, by dedicating it to God, I mean, that which is the indispensable duty of all Chri∣stian parents, viz. partly in purposing, while the child is yet in the womb, that if it safely enter into the land of the living, and come

to years of maturity, they will use all possible endeavors that it may be the Lords,* 1.180 by bring∣ing it up in the nurture and admonition of the Lord; partly by serious prayers to God in its behalf, that it may be separated to him from the womb. Thus, I say, should every mother beg of God, that, as it is mine by nature, so it may be thine by grace; that as I have received from thee, so thou wouldst be pleased to accept my dedication of it to thee again. Some women have such prayers and purposes, when their travel fills them with pain, and threatens them with danger; but, if once delivered, they mind them no more. Wherefore, let your duty herein take an earlier date, that it may make better impression in your heart. And assure your self, if you thus purpose and de∣sire that your child may be set apart for God, and become holy to the Lord, it shall be with you as with David;* 1.181 he dedicated much for the Temple, and purposed to build an house for God; though he lived not to accomplish his desire, yet he lived in his son, and was blessed with a Solomon, who did afterwards happily accomplish it: so, I say, Whether you live or not, yet because it is in your heart, as soon as ever the child was in your womb, to devote it to the Lord; this is, doubtless, thank∣worthy with him: you shall be blessed in your posterity,* 1.182 and your prayes shall return into your own bosome. For either your child shall live long in the land, and enjoy the fruit of

your early prayers, or enter with you into Heaven, where you shall enjoy him in glory for ever, having your joy herewith augment∣ed, that God took him so soon.

CHAP. VIII. Care of her own health, the duty of a woman with child.

THough care of the body may seem to be a matter of so small moment, as scarce to deserve a chapter by it self; yet the truth is, it is a duty of so great concernment, that it must not be excluded, but distinctly conside∣red by child-bearing women. Certain we are, that life and health must be reckoned among those talents which God doth intrust them with. Because the health of the body contributes much to perfect all operations of the mind: but women with child have a far greater reason to be mindful of their health, viz. not onely for their own sakes, but the good of the infant that is yet unborn. If therefore some grave Authors have thought it necessary,* 1.183 that the Father himself should observe divers rules of temperance, both in body and mind, if he expect towardly and comely children;* 1.184 How much more requisite is it, that the mother, who contributes far more

to the body and disposition of the child, then the Father (because the child, for many mo∣neths, receives such nourishment as the womb, where it lies, affords; I say, how much more doth it concern her) to use all possible cauti∣on and discretion, to keep her self in a heal∣thy and well-ordered plight, that she may afford the better nutriment to the fruit of her womb.

I question not, but their care herein is as effectual to the strength of their child, as the warmth of the Sun and inriching the soil is to any fruit. And as fruit that ripens kindly is gathered the easier, and comes off without tearing the branch on which it grows; so the child, the more strength it receives from the mother, as the root, and the more vigorous it grows by all additional helps, the easier and speedier will its passage into the world be.

* 1.185This is one reason (say Expositors) if not the chief reason, why the Angel layes so strict a charge upon the wife of Manoah, when she was with child with Sampson, to abstain from wine and strong drink, because he was to de a Nazarite, and therefore must not have his temper and constitution in∣fected with a natural liking to that, which he was prohibited the use of. By which you may perceive, what influence the meat, drink, desires, and delights of the mother, have upon the future disposition of the child. Wherefore learn it as a special duty to forbear

all excess in meats and drinks, use no violent recreations, take no needless journies, incumber not your body with much labour, nor your mind with much anxious care, sorrow and trouble. Give not way to immoderate passion, the vehe∣mency whereof may much distemper and endan∣ger you in that condition. For if by these or any other follies, there happen a mischance, or the death of both the mother and the child unborn (as too often it hath happened) surely the bloud of the child shall be required at their hands, & their own bloud also shall be upon their own heads. Now judge, how much guilt and danger lies upon careless & wanton women (who will not observe that moderati∣on and prudential care their condition calls for; I say, how much sin and misery lies upon them) if they perish by their own negligence and heedless irregularity.* 1.186 Of all sins, none more crying then Murther; of all murthers, none more desperate then Self-murther; and of all self-murthers, none more detestable then to murther her self and child at once: & this, I say, they are inexcusably guilty of, who by any of the courses above-mentioned, or any other course, do hasten their own death, and render the birth of their child difficult or impossible.

CHAP. IX. Preparation for death, the duty of those women with child, who never yet repented.

THat this must not be delayed, I have al∣ready shewed in the Epistle to the Rea∣der, I shall now shew you how it must be per∣formed (not to insist largely upon this com∣mon Theme, which every Funeral Sermon and devotional Treatise do present us with) considering very briefly the heads of such principal duties as may not safely be omitted by them that would be at any certainty con∣cerning their future estate. If you be uncon∣verted, and have lived in pleasure, been igno∣rant, carelesse and impenitent; then consider, that it is now high time to awake out of sleep,* 1.187 and to number your dayes, and consider your latter end. You have no peculiar priviledge, that can exempt you from the lot of many others. Be you never so great and rich, strong and healthy, have you been the mo∣ther of never so many children, have you abundance of all things for your conveniency, together with the most skilful and famous Midwife; yet neither these, nor any other helps, can deliver you from going down to the

pit. Therefore seeing it must needs be pro∣per to expect death, let me ask you, how are you provided for immortality? What ear∣nest have you of any inheritance in Heaven? If you hope that God will pardon you, and accept you; yet, what reason can you render of the hope that is in you?* 1.188 if, because he is merciful, then how have you applied your self to him for mercy? have you constantly sought him, diligently pleased him, &c? For if the righteous shall scarcely be saved,* 1.189 where shall the ungodly appear?* 1.190 If many who strive to en∣ter, shall not be able, how impossible then, must salvation needs be to the negligent? In a word, if Pharisees, Hypocrites, Votaries, and those that have done many good and mighty works shall be shut out; how much more shall they be excluded, that never had either the form or power of godliness, that lived in gross ignorance and prophaneness, so that their sins are open before hand.* 1.191

Well, you will say, What shall we do to be saved, and to inherit eternal life?

I answer; You should first look over the ten Commandements, and consider what sins are there forbidden, and what duties are there required. For, by the law comes the knowledge of sin.* 1.192 If you have some brief expositor by you, it will much help. I knew one, that when he was at the Ʋniversity, and had serious thoughts of his ways, took M. Bifield his 6. Treatises (a little book of small Price, but of excellent use) wherein

there is such an enumeration of sins against the several commandments,* 1.193 as descends to all par∣ticulars, fit to be expressed in print, and having in several sheets of paper transcribed it, and all along inserted what particular sins he could re∣member (And he found that it brought many sins to his remembrance, which otherwise he had well-nigh forgotten;) set apart a day of fasting in secret on purpose, and there spread them be∣fore the Lord with mourning and with supplica∣tion, and found very much comfort therein. Now, though I prescribe not this particular course to every one; yet, I say, a serious compa∣ring our lives with the rule of holinesse, is the one thing necessary to lay a right foundation of repen¦tance. Well, when you thus have spent some good time in searching and trying your ways, and have discovered greater and greater abo∣minations in your heart and life; Then spend also some thoughts about the unreasonable∣nesse, unprofitablenesse, unthankfulnesse and iniquity of every sin. Consider, what wrong sin does to the honour of Gods Attributes, and of his Law. His Holiness requires nothing but what is good, his Wisdome what is fit, and his Mercy what is comely and benefici∣al▪ for us. Shall we break such a Law, where∣in Holiness, Wisdome, and Mercy appears? If any thing be difficult, he offers the help of his Grace, to all that bewail their weaknesse. And whatever his Law be, yet surely he is our Creator; and therefore, by all bonds of

Reason and Nature, we owe obedience to him, whose we are. Again, consider the in∣jury done to Christ, by piercing him with our Sins, by despising his Bloud (that onely and costly remedy) and dishonouring his Name, as if he were not sufficient to save, or as if his Grace gave liberty to Sinne. Also consi∣der the perjury every sinner is guilty of, in violating our Baptismal engagement, and making slight account of all other renewed stipulations we have made to God since. What shall I say of the shame and mischief sin brings upon us in this life? It deprives of Gods Image, Favour, and gracious Presence, robs us of that primitive innocency & righteousness, with which the humane Nature was at first dignified above all sublunary creatures, and degrades us to a condition (in many respects) worse then that of the beasts that perish,* 1.194 yea, it makes us children of the Devil, and children of wrath: it fills the creature with vanity, under which it groans and travels in pain; it fills our life with crosses, our family with troubles, our bodies with diseases, our consci∣ences with disquiet. Sin makes travel painful, death dreadful, and hell intolerable; so that it is a boundless and endless evil. And should not such considerations as these awaken you? May it not trouble you to consider with your self thus, If I die with all this load of sin upon me, it will surely sink me deep enough into the burning lake? And alas, if I live till the full

time of my travel come (which is very uncer∣tain) yet how little a while is it before that fatal hour may sever my soul from my body; My soul, which is invisible, and therefore lesse minded, while my vile body hath been pam∣pered, and delicately kept; and then I must appear before an impartial Judge, whose eyes are as flames of fire; and how shall I shall escape or endure his sentence of condemnati∣on, who have neglected so great salvation? Oh Eternity, that amazing word,* 1.195 that astonishing thing! who can number the millions of years contained in Eternity? Who can spie ei∣ther bank or bottom in the Ocean of eterni∣ty? Well, if I were not certain, but had onely a suspicion that my soul shall have eternal re∣compences, according to its works, yet why should I adventure upon sin? If there were nei∣ther Hell nor Heaven, yet sin is hatefull and filthy in it self, and holiness and righteousnesse is most eligible and amiable for it self. So that, were I never so much an infidel, yet reason will tell me, that onely piety can beget in my minde true tranquillity. But surely, my Creator is true, and therefore will, in another world, bring every work into judgement,* 1.196 and by re∣wards and punishments, vindicate, for ever, that honour of his holiness, which is so little regarded upon earth.

Having, with such things as these, brought your mind to consider of the nature and dan∣ger of your sins, endeavour, in the next place,

to set your self to weeping, supplication, and fasting, (but still as your weakness will beare, for God will have mercy, and not sacrifice, and therefore an unseason∣able or intolerable measure of religious melancholly, which may endanger your body, is from the devil, that murtherer) acknowledge your offences, and seek the face of God. And be not slight or weary in this work, but the more your heart draws back, and the sooner it would give over, as if you had now done enough, the more suspect your self, and stir up your self to call upon God. Do not this work by halves, but bring it to some good issue, and while your heart is in any serious temper, and conscience begins to accuse, listen to it, lest God give you over to final impeni∣tency and unbelief, and then seven worse devils will enter, and you will soon be ripe for Hell. Wherefore I tell you again, you must, upon the sight of your sins, bend your knees to the Father of Mercies, flying to Christ for refuge, and laying hold upon the horns of the Altar, plead the all-sufficiency of that sacrifice that Christ offered; condemning your self again and again, and casting your selfe upon the rich and free grace of God in Jesus Christ. Resolve, with seriousness and sincerity, to live in newness of life,* 1.197 and to walk, not in the flesh, but in the spirit. And seeing of your self you can do nothing exactly and acceptably good (yet let me tell you, by the way, you may

doe more then you doe by your own strength and the help of that common assistance, God hath already given you; and you may forbear many sins, if you will. A as appears by the different car∣riage of rude sinners; when they are in civil or re∣ligious company, they can then keep in their oaths and curses, if they list: and therefore do the best you may, and blame God of backwardness to help you, if you can) seeing, I say, your own strength will not reach so far, as to change your heart and life, and bring you to be truly holy; therefore improve the Covenant of grace, wherein God doth promise to put a new heart within us,* 1.198 and to cause us to walk in his statutes, & beg of him daily to work in you both to will and to do of his own good pleasure. If you thus do, let your travel come when it will, and whatever become of your body, your soul cannot miscarry. If also you have wronged any, by slander or unrighteous dea∣ling, resolve to make them speedy satisfaction. If you have malice against any person or par∣ty whatever, lay it wholly aside. If you have been wronged by any in your name, or other∣wise, forgive them,* 1.199 and so will your heavenly Fa∣ther forgive you. But if in any thing there hap∣pen a difficulty about restitution, reconcila∣tion, &c. which you are perplexed about; take the advice of some pious and skilful Pa∣stor, an interpreter, one of a thousand,* 1.200 who may shew to man his righteousness, and who may guide your feet into the way of peace, and obey

their advice speedily, Also, if you be yet puzled about the right performance of your secret duties, and doubt you have not taken the right way, or that any doubts oppress your mind concerning the pardon of your sinnes, then cast your eyes upon such as fear the Lord, (how much soever you despised or hated them before) such as have mourned in secret for your pride, and have earnestly longed for your conversion, and are themselves practi∣tioners in religious retirements: With them are the secrets of the Lord.* 1.201 And therefore un∣bosome your self to them of such things as are meet to be revealed, and hearken rather to their counsel, then to the discouragements of Satan; and get them to entertain you in∣to their company, and to remember you in their ordinary and daily prayers, or in some more solemn address to God in your behalf. And it is much to be hoped, that the interest of these favourites in the Court of Heaven, may facilitate your reconciliation, and hasten from God an answer of peace. However, if after the use of these and such other meanes, inward fears do still remain, yet resolve, in despight of the Tempter, to continue in a way of duty, and patiently wait upon that God for the joy of his salvation(a) 1.202 who so long a time waited for your conversion. The returning Prodigal, though he might take many weary steps in his journey home; yet when he draws near his journeys end, his

father meets him, receives him, and entertains him with joy. So though you cannot, in reason, expect that God should presently, upon your repentance, give you assurance of pardon, yet let it satisfie you, that his Word doth assure you; and if you expect any sensi∣ble joy, he commonly reserves that best wine till the last; when you draw nearer to your home in heaven, you shall have a clearer fight of his reconciled face. Wherefore, to end this,* 1.203 be you careful to put on the wedding garment of Holiness, and whenever you die, you shall have undoubted welcome to that perpetual Banquet in the Kingdome of Glo∣ry.

Thus I have given a short draught of what I should more largely have insisted upon, for the conviction, direction, and consolation of them, who have as yet done nothing or little to purpose in their turning to God. But the intended brevity of this Treatise will not per∣mit me to exspatiate on every point.

CHAP. V. Preparation for death, the duty of godly women when with child.

YOu that have tasted the goodness of the Lord, and have given up your selfe to him, must, upon this occasion, sequester your self awhile from all the incumbrances of se∣cular affairs, and deny your self of the usual attendance of any company, and entring into your chamber, shut the door, and give attendance to these things.

Commune with thy own heart,* 1.204 and let thy spirit make diligent search after those secret sins that yet lurk in thy bosome; rub up thy memory of former sins (even those commit∣ted in the dayes of thy ignorance and vanity) remember the wormwood and gall, I mean, how sin was to thee upon thy first conversion;* 1.205 re∣member thy relapses any time since, into sins formerly confessed and bewailed, and consi∣der thy unfruitfulness and unsuitable returns to God for his rich mercy in Christ, how little thou hast adorned his Gospel, but rather ren∣dered Godliness less amiable by thy frequent miscarriages. In a word, examine thy senses, members, thoughts, and inward parts, of all their several evils, and renew thy repentance in that serious and humble manner the Lord requires.

For your sins are (in some respects) more provoking to God, than the wickednesse of the wicked. More dishonourable to his name, more grievous to his holy Spirit, more dis∣pleasing to the good Angels, more advanta∣geous to the evill Angels, more scandalous to the world, and more unbeseeming your prin∣ciples and heavenly hopes. Therefore, as David having sinned against God,* 1.206 wrote many penitentiall Psalms, and shed many a tear day and night; And Solomon, having finned foulely after God had appeared to him, wrote his recantation, and penitentiall review of his life, in the Book of Ecclesiastes; And the woman (after she was pardoned) washed our Saviours feet with her teares, and spent, as histories tell us, many years after in bewailing her sins: So go you and do likewise, remem∣bring the holy Apostle, who sometimes shames himselfe for the sins of his unconverted estate, sometimes bewails the remainders of corruption, that abode within him.

And renew also your resolutions of better obedience, and more circumspect walking in all manner of conversation. Chide your heart for its deceitfullnesse, charge your soul to be more mindfull of the vows of God that are upon you. Double upon your selfe all possible obligations, to recover what you have lost, and to stir up in you those things that are ready to dye.

Thus you should persevere in the work of

confession, lamentation, and supplication, till you find some such answerable effect in your heart, as may assure you, that your labour is not in vain in the Lord.* 1.207 As our book of Mar∣tyrs relates of that famous Martyr, Mr. John Bradford, that he could not leave a duty till he had found communion with Christ in the duty, i. e. till he had brought his heart into a more holy frame. He could not leave Confession, till he had found his heart touched, broken, and humbled for sin; nor Petition, till he had found his heart taken with the beauty of the things he desired; nor could he leave Thanks∣giving, till he had found his spirit enlarged, and his soul quickened in the return of praises.(a) 1.208 Like that of devout Bernard who saith of himselfe, that he never went away from God without God. This is indeed the genius of every Saint, who have known by experience how good tis for them to draw nigh to God. And you have surely found God in the duty, if you find your heart more out of love with your selfe and the world, more humbled for sins past, more afraid of every appearance of evil for the future, and more delighting in all those duties, that may promote your graces, and weaken your corruptions in you. But re∣member, that the duties of humiliation, confes∣sion, supplication, must be therefore delighted in because they leade us to God. And, then do we serve him aright when we have learned to delight not in our services but in God. Wherefore raise

your heart to that heavenly frame of thank ful∣nesse, and praise to God,* 1.209 for the eternall contrivances of his wisdome and purposes of grace in giving Jesus Christ,* 1.210 for the fulnesse of his promises, the freenesse of his covenant, the sufficiencie of his word, the blessed ope∣rations of his Spirit, & the transforming power of his grace. Yea, let all that is within you blesse his holy name for pardon of sin,* 1.211 for all other bene∣fits, whether deliverances from evill, or giving you any thing that pertains to life and godli∣nesse; for any good hope through grace of an inhe∣ritance incorruptible and undefiled,* 1.212 reserved in the heavens for you, to which you are kept by the power of God. And really, when I consider, that the whole world lyes in wickednesse, I can∣not but praise God in your behalf, who hath called you out of darknesse into his marvellous light, and numbred you among the faithfull. The Lord adde to your number, & inable you by cheerfull and thankfull submission to Christs easy yoke, to shew forth his praises.

Another good step towards your prepara∣tion for death would be, not onely to get a heart truly penitent for sin, and thankfull to God,* 1.213 but also charitable towards all men, that is, to be of an inoffensive and courteous disposi∣tion to the wicked, affectionate to the godly, and compassionate to the needy. But I meane espe∣cially this last, of having bowels of mercy to them that be in want, which by way of emi∣nency is commonly called Charity, as charity

in the Greek is called grace; Implying, that there is no grace without charity, no evidence of the truth of our charity without liberality. For tis utterly a fault among many rich Ladies and gentlewomen, who yet professe religion, that they care not what they lay out in foolish gaming, immodest dresses, exotick garments &c. But, as if God had no right in any of their wealth, they are loath to understand the duty of charity, or to part with any thing considerable to pions uses, except some small matter to them whom they cannot for shame deny.* 1.214 Now the Apostle hath directed us, to charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in God; that they be rich in good works, ready to distribute, willing to commucicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Let this full Scripture serve instead of many. And seeing they that sow plentifully shall reap plentifully,* 1.215 therefore put it not off till your last Will, or til your recovery from travell; but while you have opportunity do good to all but especially to the houshold of faith. Doe something for the poore, according as God hath blessed you in your estate, and as you can obtain your hus∣bands consent (unlesse you have a consider∣able allowance at your own disposal) I say do some such eminent work of charity,* 1.216 as may give a proof of the truth of your love to Christ, and though it cannot expiate any former sins

(Christ onely can do that) yet may (in a sense) recompence what hath been defective in this kind; and may cause the poore, while you live, to give you a disciples reward,* 1.217 and to blesse you in the name of the Lord; and may also enable you the better, when, after the resurrection you shal be examined, whether you have cloa∣thed the naked, fed the hungrey,* 1.218 visited the priso∣ners. &c. to give up your account with joy and not with grief.

In the next place, alienate your heart and affections from all things below heaven,* 1.219 cast off every weight of worldly desires, and begin to part with that in your affections, which you may shortly part with in person. Look upon all your comforts, as dying comforts, up∣on your body as a dying body, upon your house and estate, as fading vanities, which you must shortly forsake. Let not your care about any of these, take up that time,* 1.220 and those thoughts, which you had need at this season to imploy otherwise. And that you may the more clearly rid your hands of these things, let me advise you whenever your are with child, if you have any thing considerable of your own to dispose, to make your Will betimes,* 1.221 set your house in order, and then commit your Relations to the blessing of God, & all other things to the plea∣sure of his providence. And if there be any thing in your mind, to speake to any whom you love, by way of exhortation, advice, admonition, or reproof; doe it speedily, and with all your might. Leave

as strict a charge, as you can upon all that belong to you, to live soberly, righteously, and godlily. Your last words to them, if seriously and hearti∣ly uttered, with prayer to God for his Blessing, may stick more in their minds, then many a Sermon which they have carelesly heard. When the Patriarchs drew near their end, they gave many grave and pious instructions to their Re∣lations; which are therefore left upon record that those that fear God, might imitate them, that so they may die the death of those righteous persons,* 1.222 and their latter end be like theirs. Our Saviour Himself, when he saw the hour of his sufferings to approach, spent his time wholly in comforting, teaching, and establish∣ing disciples, in instituting, and administring the Sacrament of his Supper, and in prayer for them, and all his people to the end of the world. Yea thus the Saints and Martyrs in all ages, have left us innumerable examples of their pious and mooving Speeches, when they were going hence. Thus a Candle when tis at the last point, and ready to go out, gives a sudden flash and a clearer shine: So you should endeavour, that your last words may be your best words,* 1.223 and your last works your best works.

Having thus eased your heart, as much as may be, from all other cares, and made this faire progresse in your preparation; what re∣mains, but that you look Death in the face, suffering no day to passe without serious

thoughts upon your latter end, that so by fre∣quent meditation, you may make death more familiar, and lesse terrible to you. Yea that by a right understanding of the nature of death, you may be willing to be dissolved with Paul, and ready to say with old Simeon,* 1.224 Now Lord, let thy servant depart in peace, for mine eyes have seen thy salvation. Wherefore, look upon Death, not as represented to a Sinner, by blind and fearful Nature; but as represented in the Scriptures, to a Believer, sweetned, conquered, and altered by the Death of Christ. Well then, Death hath its harbingers, sickness and pain, which are com∣monly more troublesome then Death it self. It brings a dissolution of the frame of Nature, a putrefaction of the Body in a land of dark∣ness,* 1.225 a departure of the soul into an unknown estate in another world. But what is there, in all this, hurtful? All the messengers and forerunners of death, which torment and de∣stroy our bodies, cannot hinder a Believer from rejoycing, and saying with David,* 1.226 Thy statutes are my songs in the house of my pilgri∣mage. And well may they sing on their sick beds, yea, on their death-beds, whom the Lord himself doth attend,* 1.227 to make their beds in their sickness. Old Jacob, fainting under a three-fold burthen, of sickness, of age, & the care of his, posterity, refresheth himself by turning to the Lord, and waiting for his sal∣vation. As for the dissolution of the frame of

Nature, it impairs not your blessedness, nor can cause a disunion from Christ, Nor life, nor death, nor any other thing, can separate us from the love of God, which is in Jesus Christ our Lord.* 1.228

As when Christ died, though the comfort∣ing influences of his Divine Nature were su∣spended, or less visible, yet the hypostatical Union remained inseparable. So in our death, the local separation between body and soul is not a final disunion, much less can there be a cutting off the mystical Union of our persons with Christ. Therefore, though wicked men die in themselves, and die with∣out Christ, as they lived out of him; yet the servants of God die in Christ,* 1.229 they die to the Lord, yea, into the Lord, viz. so as to be more nearly joyned to him then before.

There is in every member of Christ a divine Nature, not subject to death or dissolution. Therefore, though as the children of Men they die, yet as the children of God they live. Though, as the children of Adam, they return to the earth; yet, as the members of Christ, they return to God. And though their bodies die, because severed from their soul, yet it liveth in death, because it is still joyned to the Lord. God is the God of Abraham, yet not the God of the dead. Every Atome, and unknown scatte∣red parcel of a believers dust, are deposited in the hands of a faithful Creator. So that though they be dead, yet their life is hid

with Christ in God. And as for the darkness and putrefaction of the Grave, it matters not; its putrefaction must be, that the garments of our polluted flesh may be changed into one without spot. This Tabernacle, which our sins have defiled, like the Lepers house, must be pulled down,* 1.230 that at the day of the restituti∣on of all things, it may be made a more glorious body; Untill which day it rests in the Grave, as in a bed of sleep, and finds darkness in a dormitory not inconvenient. And though the soul depart from all the delights and society of men, and no eye can see whither it flies, and into what habitations it enters; though the state of departed souls be a mysterie, which reason may talk of, but never fully dis∣cover, yet by Faith we look at the things that are not seen, even the things that are eternal. We know (saith the Apostle) that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands eternal in the heavens. Whither I go, ye know,* 1.231 saith Christ, and the way ye know. We know that there is a perfecting of the spirits of just men, that there is an Abrahams Bosome, a Paradice, a Right hand of God, and many mansions in our Fathers house, where they who have believed, do enter into rest.* 1.232 'Tis, there∣fore, our idleness of spirit, our slowness of heart to consider, that makes the state of the dead unknown and undesirable; and the joyes of the world to come to be, in a manner,

fabulous and incredible. But surely it would much adde to your peace and joy in believing,* 1.233 if you would oftener lift up the eyes of your minde to the Heaven of Heavens, and by Faith enter into the Holy of Holies, and by the Scituation, Mansions, Treasures, and De∣lights of the heavenly Jerusalem; and you shall soon see, that the present state of Glory, which you enter into at death (not to speak of that far greater measure at the Resurrecti∣on) is such, as may abundantly cure all sad apprehensions concerning your departure. What shall I say of your immunities from all temporall evils, from that vanity and vexation of spirit, which doth perpetually elude and discruciate the mind? Present evils are innumerable, and future evils are una∣voidable: Sufficient to every day is the evil thereof, and yet we know not but the morrow may bring forth greater. What a comfort is it to be in a perpetual Ark of safety, wherein we may swim above all waters? To be ta∣ken up out of this miry pit, and to be taken away from the evil to come, to be out of the reach of hellish tongues, and bloudy hands, (for the dead know nothing at all, that is, their senseless bodies, and glorified souls, know no misery from all the world can do against them: though the Papists accurse and burn their bones for Hereticks; yet they are not touched with the feeling of any infirmity, the dead neither know, nor care any thing at all, what men do for them or against them here

upon earth). Also, what a blessedness is it, to be delivered from the temptation of ill com∣pany,* 1.234 and the contagion of the (a) rotten breath of wicked men, and the vexation that is caused to every righteous Lot, in seeing and hearing them? Wo is me, saith David, that I sojourn in Mesech. Also, to be free of Satans importunate suggestions; to escape him, who is, in these last dayes, come down with great wrath, because his time is but short. Verily, if one knew what opposition the host of evil angels (that fill the regions of the aire) do make against the free ascent of a gracious soul to Heaven; it must needs be, that the joy they conceive of their safe arrival, by the conduct of good Angels, must be very great: this last instance of Satans mad and malicious endeavours, being fresh in their memories. But content must it needs adde, to see the Daughter to destroy the Mother of Mischief: I mean, that whereas Sin is the first Parent of Death, Death onely puts an end to all our sins. Sampson slew many Philistines in his life, but at his death he slew the Lords them∣selves. So we may mortifie some sins in our life, but at death we triumph over our Master sinns, yea, all our sins. Yea, let me yet adde, that it is no small part of our gain by Death, to be freed from all laborious Gra∣ces and Duties; such as Fear, Hope, Repen∣tance, Watchfulness, Self-denial, &c. Confes∣sion, Humiliation, Praying, Hearing, Recei∣ving

Sacraments, &c. For all these argue Im∣perfections, Wants, and Corruptions aboun∣ding in us. In short, after death they come to judgement, have their absolution from God himself, and shall see all debts crossed out of his book of remembrance, are admitted to sit down with Abraham, Isaac, and Jacob, have fellowship with the innumerable company of Angels, understand the mysteries they now believe;* 1.235 whom having be∣fore not seen, yet they loved, but now rejoyce in him with joy unspeakable, and full of glory. But all this contains but that present state of Glory, which they immediately possess after death. But at the Resurrection, when body and soul are reunited, the sentence of Abso∣lution more publickly pronounced, the wic∣ked condemned, time finished, and their whole persons admitted to fulness of glory and happiness; then, I say, there is a great addition made to their felicity; then their souls shall no longer cry, How long, Lord, holy and true, as they did before, while their bodies were under corruption, & the Church under per∣secution; but shall be fully satisfied with the perpetuity of that blessedness and perfection God hath crowned them with. But I list not here to enter into so large a field, as the state of Glory after the Resurrection. Many others have written largely of it: and what I have before spoken of the state of departed Souls, presently after their going hence, does, I

think, more properly belong to such conside∣rations, as may help to prepare you for death, that you may not be in bondage with the fear thereof; but having rightly understood it, as now represented, may say, with more assu∣red confidence then wicked Agag, Surely the bitterness of death is past.

CHAP. XI. To resolve upon some special return of thank ful∣nesse, after their deliverance, is also the duty of Women with child.

HEre you must rightly understand, what I do not mean in this direction, as well as what I do mean. Know, therefore, that I do not desire to draw you into rash vowes, no, nor indeed to any vows at all. I observe it too comon among afflicted persons, perhaps 'tis so also among women with child, to make many vowes, that if ever God deliver them, they w••••l leave such a sin, abound in such a duty, decline such and such temptations; read so much, and so often, &c. But I have also observed, that such vowes seldome end well. I could relate sad instances of some whom I have known, who, af∣ter the commission of some foul sin, have, in my presence, expressed as credible serious repen∣tance,

as ever I could desire, yea, have, to my seeming, been in utter despair for the present; so that I have been not a little troubled to get them to believe, that their sins were pardonable, and their souls not past remedy, & when at last they began to apprehend any hope, they have up∣on a sudden, ere I was aware, made vows, Ne∣ver more to come near such and such compani∣ons, and places of temptation; yea, have also se∣conded these their vowes with immediate earnest prayer to God in secret, for his assistance: and yet have (to my knowledge) risen from their knees, and gone immediately to the same wicked practice, and been as deeply plunged as before, and then been in the same trouble again, make the like vows again, and relapsed in like manner again. This, I say, I have known, and seri∣ously considering of the matter, I cannot assign any other cause thereof, then this, That those vowes were unwarrantable,* 1.236 and God would not be intreated to give his blessing to that for which he had never given his command. For though in the Old Testament there is as clear exam∣ples of paying Vowes, as of offering a Sacri∣fice. yet in the New Testament, he who com∣missioned his Ministers to teach us to observe whatsoever he had cōmanded (though he is gra∣ciously pleased to condescend to many parti∣culars, that might seem of less concernment, yet) gave no instruction to his Apostles or Ministers, to prescribe making Vowes, as a help to holiness, or a remedy against sin or

temptation. So that, unless it were agreeable to his will, it will hardly conduce to his glory. Besides, when we vow any thing, it must be either a thing commanded and necessary, or uncommanded. To vow to do a thing com∣manded of God, is needless. For his com∣mand layes a greater obligation upon us al∣ready. And if the thing vowed be uncomman∣ded, then it is not necessary; and consequent∣ly, it must be dangerous to lay our selves under a necessity of doing that which our great Law∣giver never made necessary. For this vow of unnecessary things must be either absolute, or conditional. An absolute vow layes us under the snare of impossibilities, yea, under the danger of sin; a conditional vow carries with it the danger of inconstancy; such vows being seldome held of much force, because cir∣cumstances may so often vary, that they may quickly seem discharged of their vowes. As for instance, Suppose you make a vow, If God shall recover you, to give so much to the poor, to read so many chapters a day, to pray so often, or the like. This is an absolute vow. And now, if Providence render it im∣possible to give so much, without great pre∣judice to your family-necessities, or to read or pray so often, without danger of your health, or omitting some more necessary and seasonable good; in this case you cannot pos∣sibly keep your vow without sin. If your vow be conditional to give so much, if you can

spare it; to read and pray so much, if you have leisure and strength: this is needlesly vowed, for you are already bound by your vow in Baptism, and by the common bonds of Religion, to give what you can to the poor, and to serve God with all your might, and to redeem your time for him. And tis better to doe what we do for God, out of consci∣encious obedience to his Law, then out of super∣stitious observation of voluntary vows For who hath required this at your hands?* 1.237 The Pa∣pists do exceed all other Sects in variety of Religious vows, not onely abounding in the use of them, but in the grossest abuse, making vows of Continency, regular obedience, &c. to be meritorious, above all other good works commanded in the morall Law. The very naming of such bold impiety is sufficient to render it ridiculous to all that have the Law of God written in their hearts. Wherefore to conclude this businesse of vows, I say with a(a) 1.238 reverend Author speaking of the unhap∣py vow of Jephta; The conscience shall never find peace in any way, but that which we see be∣fore us, and which we know safe both in the kind and circumstances. There is no comfort in, Peradventure I may please God. Therefore be very cautelous of making any vows, and seriously consider, and candidly accept my opinion herein, that the safest way is to let them alone. But now tis time to shew you what I do mean by these Religious purposes,

I mean, that you should consider seriously how defective you have been, in prosecution of those Religious ends, that the Gospel and your holy profession doth mind you of, and that you would firmly purpose and resolve with your selfe, to endeavour to do more for God than yet you have done. As for instance, suppose your resolutions be, of avoiding some evil, or some occasion or appearance of evill, or som∣thing that doth hinder that which is good; as to resolve (supposing you are by your quality con∣cerned herein) to abridge your selfe of some of your gallantry, to be more frugall in your ap∣parell, and not to be a slave to the people of this Generation, nor to follow every ridiculous and apish fashion of this World,* 1.239 To spend lesse time in your tedious deessing and trimming every morning, and to redeem some of it,* 1.240 for the be∣holding your sins in the glasse of the Law, and Christ in the glasse of the Gospel, that you may trim your soul and adorn it after the likenesse of Christ, or to spend lesse time and money in game∣ing; or to be more seldome in idle visits,* 1.241 espeei∣ally of such as will not endure in their company, any talke of God, whether in good sort or in bad (as the Jesuits once prohibited) but are wholly ad∣dicted to such evil communication as corrupts good manners. Or if you would resolve upon any thing positively good, or praise worthy and of good report as, To be more constant, fre∣quent, laborious, in your closet. Devotions;* 1.242 to be more carefull of your family, that it may not be

a cage of nuclean birds, and a habitation of Devils, but a houshold of faith, wherein all wickednesse shall at least hide its head, and the duties of Religion and Profession of Godliness, have more countenance and reputation; or to be more severe to your children (I abhor cruelty and passionate hasty corrections) I meane to get free of that accursed fondnesse, whereby so many children have been curses to their parents on earth, and cursed firebrands in hell at their death. Remember old Eli, and be not partaker of his sins, lest you be partaker of his plagues. Or if you resolved to take more notice of your godly neighbours about you, who are made as the off∣scouering of the world, and to make it more manifest that your delight is in the Saints, and that you hate them that hate the Lord, yea hate them with perfect hatred and count them your enemies. Or if you would remember who have provoked and offended you, by slandering you or otherwise, and now shew your selfe courteous and loving, to them especially; requiting them good for evill, and never remembring or upbraiding them with their offensive miscarriages towards you. Or if you would resolve to spare somewhat more from your super fluities(a) 1.243 and sinfull ex∣pences, for the preservation of the lives of many starving poor; and, to that end, alway keep a stock by you, to lay out, as occasion shall re∣quire, for pious ases:(b) 1.244 yea if you sought out objects of your charity, and sent to some of the more modest poor, to know how 'tis with them,

that you might buy or make cloaths for the na∣ked, as Dorcas did, and every good woman,* 1.245 as Solomon describes her, should doe, and get food for the hungry, physick for the sick, har∣bour for the destitute; imployment for the dili∣gent &c. This was a motive to Peter to raise up Dorcas, that she had cloathed the poor wi∣dows. And this, sayes one, was the practice of the blessed Virgin, who having great gifts from the three wise men,(a) 1.246 that followed the star, yet bestowed all on the poor, and shortly after, at her purification, had but two turtle Doves or two young Pigeons to offer, which was, by Gods appointment, the manner of the poorer Jews, who were not able to buy a lambe. Thus I have given divers instances of such particulars as you may make the matter of pious Resolution. And if in these, or any other of like nature, you fix your intentions of abounding more, and growing more fruitfull in every good work; it will be, doubtlesse, thank-worthy with God, if he see your heart thus firmly bent to observe that precept of his,* 1.247 Call upon me in the day of trouble, and I will deliver thee and thou shalt glorifie me. How would you glorifie God, when he delivers you? What, by a meer verbal acknowledgement, and not by some signall testimony of your thankefullnesse, and some sureable return for so great a mercy? Where∣fore, I say again, resolve, if God deliver you, to be more faithfull to your principles, more use∣full in your generation, more alive to God, more

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affectionate to Christ and his members, more dead to the world, more eminent in some particular service to God, whereby you may shew forth his praise, and acknowledge him in your works, and shine with your light before men. And thus having in some measure dispatched the duties before mentioned, you may the more boldly addresse your self to what next follows, viz, to exercise and strengthen your faith.

CHAP. XII To labour for faith in Christ, or, if they have faith, to endeavour to exercise it, in trust and dependance upon God for pardon of sin, is also the duty of Women with child.

TO get faith, and to get an interest in Christ, are great words, & more commonly spoken than understood. Know therefore, that faith is not a beleeving that I am pardoned, or that I have true grace, and shall certainly be saved, this is not the nature, but fruit, of justifying faith. But, Faith is a believing the Gospel, which represents and offers Christ to us, as the onely all sufficient Saviour, and the receiving him as such. Faith looks on Christ as revealed in his word, to be our Priest, Prophet, and King, or the way, the truth, and the life. Accordingly, it causeth us, to renounce our own Righteous∣nesse;

to renounce our own Reason, and to believe all mysteries of godliness, upon his bare Word (thus becoming fools that we may be wise in him); and to deny our selves, and re∣nounce our own wills, and all things that op∣pose themselves against Christ, and to make his will our supreme rule in all our actions. Thus faith receives Christ, with all his benefits, graces, laws; yea with his yoke, crosse, re∣proach; counting the treasures of the world as nothing, in comparison of the meanest and poorest things, that appertain to Christ, and have his name upon thē. So that they who thus receive Christ, believe in him, & are justified by him, yield to Christ the chief interest in all that is theirs; in their understanding by believ∣ing him, in their affections by loving him, in their wills by obeying him, in their time, strength, estate, and all things they are or have, by serving him with their whole heart, their whole soul, and their whole strength, all their dayes. And such have doubtlesse an in∣terest in Christ. Wherefore if you doubt, complain, and torment your self with such inward feares as would all be removed, if you once knew that you believed, and had an interest in Christ; then stir up your self, now, to re∣ceive him as he is offered, be willing to be saved by him in his own way, let his interest prevail in you above all other interests; and you shall find that, faithfull and obedient com∣pliance with him, will sooner bring comfort than

meer complaints. Be not then slothfull in this businesse, but fervent in spirit, seeking the Lord, for increase of faith and help against your infidelity. Doe not by a heart of unbe∣lief depart in the least, from him, upon any termes; but lay aside every sin that hath easily beset you, (else your complaints are not in earnest); patiently persevere in well doing, and in a way of holiness accept comfort. (Yet look not presently and too eagerly for a high measure of sensible joy and assurance; for that is scarce a promised mercy, given to a few who are most eminently holy, and with them it doth not alwayes abide neither). And if you are wholly without joy or peace in thus believing, you are not streightned in God, but in your selfe, because you either retain some sin, which grieves the Spirit, or listen to temp∣tations, or cherish your fears, and refuse to be comforted. Wherefore for your further help consider, the freenesse, fulnesse, suitable∣nesse, and multitude of those exceeding great and precious Promises, whereby you have all things that pertain to life and godlinesse; pro∣mises of pardon, and promises of deliverance; promises to your soul, and to your body; pro∣mises of all needfull good, and of all things working together for good in this life; and pro∣mises of all good, in the enjoyment of God who is the chief good, and that with life ever∣lasting. Search then the Scriptures, peruse your Charter, read the last Will and Testament

of Jesus Christ, and pick out, and observe such promises, as will sufficiently reach you, in this or any condition imaginable. In so great variety, as the storehouse of Scripture affords, I shall set only some few before your eyes.

Promises of pardon of sin.

Let the wicked forsake his way,* 1.248 and the un∣righteous man his thoughts, and let him return unto the Lord, for he will have mercy upon him, and to our God for he will abundantly pardon.

I will cleanse them from all their iniquities,* 1.249 and I will pardon all their iniquities, whereby they have transgressed, and whereby they have sinned against me.

I, even I,* 1.250 am he that blotteth out thy trans∣gressions for my own sake, and I will not remem∣ber thy sins.

Who is a God like unto thee,* 1.251 that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?

I will be mercifull to their unrighteousnesse,* 1.252 and their sins and iniquities will I remember no more.

Be it known unto you all,* 1.253 men and brethren, that through this man, is preached unto you for∣givenesse of sins.

Come unto me all ye that labour and are hea∣vie laden,* 1.254 and I will give you rest.

Surely he hath born our griefs,* 1.255 and carried our sorrows. He was wounded for our transgres∣sions, he was bruised for our iniquities, the cha∣stisement

of our peace was upon him, and with his stripes we are healed.

All we, like sheep, have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.

He was numbred with the transgressors, and he bare the sin of many, and made intercession for the transgressors.

To him give all the prophets witness,* 1.256 that through his name, whosoever believeth in him shall receive remission of sins.

And,* 1.257 by him, all that believe are justified from all things, from which ye could not be ju∣stified by the Law of Moses.

We are justified freely by his grace,* 1.258 through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for remission of sins that are past.

Many other places of this nature you may turn to at your leisure. As, Isa. 33.24. Mat. 12.31. James 5.15. Psal. 130.4. Dan. 9.9. Exod. 34.7. Luke 1.77. Luke 24.47. Mat. 26.28. John 20.23. Rom. 4.25. Rom. 5.16, 18. Rom 8.33.

And if you think your sinns greater then ordinary, yet be not so weak, as to count that any bar or impediment to saving grace. To Omnipotency there is nothing great, no∣thing difficult; to infinite love nothing is troublesome, or can be a hinderance. God, who commands us to forgive till seventy times

seven, can as easily forgive a thousand talents as a hundred pence. What is our Bucket to his Ocean? If you give your hope and your soul for lost,* 1.259 yet he came to seek and to save that which is lost. He delighted to cure the most desperate diseases, when he was upon earth. And he usually healed body and soul together, and told them, that their sinnes were forgiven them, as well as that they should arise and walk. Many of those sinners that Christ shewed mercy to, were most infamous, and, to mens seeming, as unlikely to have been saved, as any of that generation. What think you of Mary Magdalene, out of whom our Saviour cast seven devils? and of that woman that washed his feet with her teares?* 1.260 who, though a notorious known sinner (an harlot) yet had all her sins forgiven her,* 1.261 & our Saviour largely defending and explaining the freeness of his grace to her? What of the wo∣man taken in adultery, whom our Saviour did not condemn, but, with charge to sin no more, dismissed her in peace?* 1.262 What think you of the Apostle himself, who thus speaks? For we our selves were sometime foolish and disobedient, deceived, serving divers lusts and pleasure, li∣ving in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared; not by works of righteousness, which we have done, but according to his mercy he saved us. That being justified by his grace, we should be made

heirs according to the hope of eternal life.* 1.263 What of Peter, and the converted Jewes, who had walked in lasciviousness, lusts, excess of wine, revellings, banquettings, and abominable idola∣tries; and in the former lusts in their ignorance;* 1.264 yet of such sinners he sayes, Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Christ from the dead. It were endless to heap up all examples in this kind. You shall doe well to see what the Colossians were, when they lived and walked in fornication,* 1.265 unclean∣ness, covetousness, &c. The Corithians, when they were Fornicators, Idolaters, Sodomites, Thieves, Drunkards, &c. yet now are washed, sanctified, justified in the name of the Lord Jesus, and by the Spirit of our God. And was it for their sakes onely, that God shewed mercy to them? No: but also to encourage us, when heavy laden with sin, to expect the like. For so the Apostle, more then once, doth assure us.* 1.266 As when he speaks of the Ephesians, and himself, and all believers, that in times past they were over-ruled by the Devil, and the world, and their own lusts, fulfilling the de∣sires of the flesh, and of the mind: But God, who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickned us together with Christ (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places, in Christ

Jesus, That in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us through Jesus Christ. To the same purpose is that other excellent passage of his; This is a faithfull saying,* 1.267 and worthy of all acceptation, that Christ Jesus came into the world to save sinners, whereof I am chief. Howbeit, for this cause I obtained mercy, that in me first, Je∣sus Christ might shew forth all long-suffering, for a pattern to them which should hereafter be∣lieve on him to life everlasting.

* 1.268To conclude this, I shall onely adde the ob∣servation of a blessed Author. In the Genealo∣gie of Christ there are but four women mention∣ed, and they are all, branded with a mark of in∣famy in Scripture-story. The first is Thamar, Mat. 1.3. she was incestuous, for she lay with her father-in-law, Gen. 38.38. 2. Rahab an har∣lot, Heb. 11.31. 3. Ruth, who came of Moab the son Levi, by incest with his own daughter, Gen. 19.37. 4. Bathsheba, and she was guilty of adultery. Why is all this, but to shew that free grace is no respecter of persons, ex∣cept it be to have most tender regard to the most miserable object, and to pardon those most readily, who see themselves most guilty and to wash them as white as snow, whose sins were of a scarlet dye. And for your fur∣ther increase of faith, I would advise you, if you can conveniently have it, that you would, with all humility, and earnest desires of fa∣vour with God, go to the Sacrament of the

Lords Supper, the Communion of the Body and Blood of Christ, where you may see Christ crucified for you, and may receive such sym∣bols and pledges of his good-will towards you, as will be so many Seals to his Promises; and there you shall find his flesh to be meat in∣deed,* 1.269 and his blood drink indeed. He is the li∣ving bread, which shall strengthen your heart, and his love is stronger then wine, and shall make glad your heart. I doubt, that the seldome or careless use of this blessed ordinance is one great cause why so many Christians are of weak faith. And if, with other endeavours and in∣quiries for comfort, this were more frequently and rightly used, we should find their strangeness from God (which is the chief cause of their fears) to cease; and delight in him, and love to him, and consequently, peace of conscience to en∣crease, by this neerer converse and communion with him. Mary Magdalene, as they say, being near her end, came and received the Body and Blood of our Lord in the place of their Christian assembly, and there comfortably exspired before the Table of the Lord.

Also peruse Davids Psalms, and, as you easi∣ly may, take notice of those especially, that contain complaints of Sin, Fear, Calamities, and also praises to God for hearing and deli∣vering, and promises of the like mercy of God to all his people in their several exigen∣cies. And sing these Psalms leisurèly and con∣siderately alone by your self. You will find the

voice to quicken your meditation upon the mat∣ter, the matter to affect your heart, and the blessing of God to attend his owne ordinance, who hath commanded us to admonish our selves(a) 1.270 in Psalms, and Hymns, and spiritual Songs. Besides, it is most unquestionably plea∣sant to those good Angels, who are ministring Spirits to attend you for good.

But if you are not satisfied, by Promises, Sa∣craments, Psalms, &c. then look beyond all these, to the goodness of God, which is infinite. His goodness is the fountain of the Promises, and therefore it is, that the streams make glad the people of God. Now it is an acceptable work of Faith, if we cannot see a Promise speaking directly to us, or are not able to apply them, yet even then to cast our selves upon infinite goodness, to trust in the name of the Lord;* 1.271 and to stay our selves upon our God. For his Goodness contains more in it, then Promises do express. It never entred into the tongues of men or Angels, fully to express the heighth, and depth, and length, and breadth thereof. Let this, there∣fore, keep you in a dutiful and quiet expecta∣tion of comfort, that there is mercy with God, an inexhaustible treasure of mercy, riches of grace, an overflowing fulness, which can as well cease to be, as to be faithful and compas∣sionate,* 1.272 in dwelling with the contrite and hum∣ble to revive the hearts of the humble, and to revive the spirits of the contrite ones.

CHAP. XIII. Trusting in the Lord for deliverance, the duty of women with child.

THough trusting in God exclude not the use of means, and Gods providence over us doth not discharge us from provision for our selves, and preventing what we can of the danger and hurt of any approaching evil; yet it surely excludes our trust in any thing besides him. And therefore, whatever estate, friends helps, strength, you have; yet trust not to these. For God onely brings to the birth, and gives strength to bring forth. Rachels Midwife could bid hen be of good comfort, but she could not give her the comfort of a happy deliverance. Miserable comforters are Mid∣wives, Neighbours, and Kindred, if God withhold the fruit of the womb. And if he speak the word (after others have tormented the labouring woman, and tried themselves with fruitless endeavours, and at last given over any hopes of success) I say, if he speak the word, she shall so on be delivered; for, He shutteth and none can open, he openeth and none can shut; he letteth and none can work, he worketh and none can let. He can let out the

imprisoned infant, raise up the fainting mo∣ther; bring strength out of weakness, and life out of death. Wherefore, furnishing your self with such promises as he hath made to his people in all their extremities, strengthen your faith, hope in the Lord, and quietly wait for his salvation.

Among the many promises of this kind, I shall mention a few which are obvious, and leave you to observe the rest in your own private reading.

His anger endureth but a moment: in his favour is life: Weeping may endure for a night,* 1.273 but joy cometh in the morning.

For I will not contend for ever, neither will I be alwayes wroth:* 1.274 for the spirit should fail before me, and the soules which I have made.

Like as a father pitieth his children,* 1.275 so the Lord pitieth them that fear him: For he knoweth our frame, he remembreth that we are but dust.

By this therefore shall the iniquity of Jacob be purged,* 1.276 and this is all the fruit to take away his sin.

When we are judged,* 1.277 we are chastned of the Lord, that we should not be condemned with the world.

For our light affliction,* 1.278 which is but for a

moment, worketh for us a far more eternal and exceeding weight of glory.

He maketh sore,* 1.279 and he bindeth up: he woundeth, and his hands make whole.

He shall deliver thee in six troubles,* 1.280 yea in seven there shall no evil touch thee.

Behold,* 1.281 the eye of the Lord is upon them that fear him, upon them that hope in his mercy: to deliver their soul from death, and to keep them alive in famine.

The righteous cry,* 1.282 and the Lord heareth them, and delivereth them out of all their troubles.

God is our refuge and strength,* 1.283 a very present help in trouble.

Fear thou not,* 1.284 for I am with thee, be not dis∣mayed, for I am thy God; I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteous∣nesse.

For God hath comforted his people,* 1.285 and will have mercy upon his afflicted. But Zion said, The Lord hath forsaken me, and my God hath forgotten me. Can a woman forget h•••• suck∣ing child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palmes of my hands, &c.

Because he hath set his love upon me,* 1.286 therefore will I deliver him. I will set him on high, because he hath known my

name. He shall call upon me, and I will an∣swer him.

Thou wilt keep him in perfect peace, whose mind is stayed on thee,* 1.287 because he hath trusted in thee.

Cast thy burthen upon the Lord,* 1.288 and he shall sustain thee.

Truly my soul waiteth upon God:* 1.289 from him cometh my salvation.

My soul, wait thou onely upon God: for my expectation is from him.

With many other like places. Now what can we expect for higher assurance, then such re-iterated promises of that God, with whom it is impossible to lie. David, therefore, who was (more then ordinary) experienced in va∣riety of afflictions, and the comforting pow∣er of the VVord under them, tells us, I had fainted, unless I had believed, to see the good∣ness of the Lord in the land of the living. And thus plead with God, Remember thy Word un∣to thy servant, upon which thou hast caused me to hope. And again, This is my comfort in mine affliction, for thy Word hath quickned me.

Let me here crave leave to transcribe a few sweet passages out of an excellent Au∣thor, than whom none hath written more judiciously, piously, and plainly,* 1.290 in our En∣glish tongue.

(a) The godly are allowed to live by Faith in times of affliction, when calamities of all forts

compasse them about. For, Godliness hath the promise of this life, and that which is to come. God hath promised,* 1.291 that all things shall work together for good, to them that love him, and that he will not suffer us to be tempted above what we are able. And it is our duty to believe God, that it shall be even as he hath told us. The godly have had this confidence in former times, whose practice is both a token of our priviledge, and a pattern of our duty. What time I am afraid, I will trust in thee. Though I walk through the valley of the shadow of death,* 1.292 I will fear no evil. For thou art with me; thy rod and thy staffe they comfort me. God is hereby much glorified, that we rely upon him, as our rock of defence, all-sufficient Sa∣viour, and surest friend, in time of distresse. It being one of his most royal titles,* 1.293 to be a re∣fuge for the oppressed, a help to the poor, strength to the needy, &c. And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you.

Confidence in God doth the more binde and oblige him, as it were, to do us good Psal. 37.40. If a friend rely upon our faith∣ful promise, we take our selves bound, not to frustrate his expectation at a dead lift. The Lord will never leave the soul destitute which trusts in him. The faithful have promised themselves help, because they trusted in the Lord, Psal. 57.1. & 143.8, 9. And to hope in

God, and to have God for our help, are link∣ed tog••ther in Scripture.* 1.294 Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God. After serious humiliation of the soul, Faith brings tidings, that God will look down from Heaven in mercy, and bring help in fittest season. If their uncir∣cumcised hearts be humbled,* 1.295 and they accept of the punishment of their iniquity, then will I re∣member my covenant with Jacob,* 1.296 &c. When I fall I shall rise, when I sit in darkness the Lord shall be a light unto me.

This dependance on the Promises, which Faith worketh, is absolute, without limitation of time, measure of affliction, or manner of deliverance. All these it referreth to the good pleasure of his Will, and reposeth it self se∣curely on his faithful Word and Providence. Fear rides post to out-run Danger, and Folly would soon dispatch our mourning part, to be in the house of laughter: but he that be∣lieveth, maketh not haste; knowing that Gods truth never faileth, his wisdome chuseth the fittest meanes and season, and his Compassion is readiest, when, to sense and reason, it is furthest off. Thus he.

But seeing these Promises forementioned are general, and you would willingly see (perhaps) something more expresly fitted to your own condition, therefore I shall subjoyn a few other Scriptures, which may abundant∣ly satiafie in this case.

Hearken unto me,* 1.297 O house of Jacob, and all the remnant of the house of Israel, which 〈◊〉〈◊〉 born by me from the belly, which are carried from the womb. And even to your old age I am he, and even to hoary hairs will I carry you, and will deliver you.

Fear not Zacharias,* 1.298 for thy prayer is heard, and thy wife Elizabeth shall beare thee a son, and thou shalt have joy and gladness, and many shall rejoice at his birth.

A woman,* 1.299 when she is in travel, hath sorrow, because her hour is come; but as soon as she is delivered of a child, she remembreth no more the anguish, for joy that a man is born into the world.

Through faith in him that promised, Sarah received strength to conceive and to bring forth.

Notwithstanding she shall be saved in child∣hearing,* 1.300 if they continue in the faith, and charity, and holiness,* 1.301 with sobriety. This last place is most full and remarkable: for the Apostle had said immediately before, that the woman was first in the transgression. Now this transgres∣sion deserved all misery, pain, and torment, both here and hereafter, without any hope of end or deliverance: but see the goodnesse and mercy of our God! saith he, notwithstand∣ing her sin, God will save her; notwithstanding the curse, God will bless her. For the curse that came upon women at first, is wonderful∣ly moderated, and the rigour thereof abated, even from the first denunciation thereof. Though God had newly cursed the earth, yet he had respect to Abel and his offering. Though

he cursed man, yet it is not an onely curse, but a command and is a blessing annext, In the sweat of thy face shalt thou eat thy bread. Here is indeed a curse, that their labour should be wearisome; but a command, that they should labour; and a promise, that in so doing, they should have bread to eat. So, I say, is the curse upon women, I will greatly multiply thy sorrow and thy conception: In sorrow shalt thou bring forth. This sorrow and pain is the Curse; but it is presently sweetned with a promise of bringing forth. So that notwitstanding the danger of this Curse, Eve was (through Mercy) the Mother of ma∣ny Children; and notwithstanding you all inherit the same curse, yet you are capable of the same blessing. And, in a word, if you con∣tinue in Faith, Charity, Holiness, and Sobrie∣ty, you shall find, that though you are a daughter of Eve, yet you shall be saved.

To which purpose, a Reverend Author(a) 1.302 hath these words.

Afflictions have this ad∣vantage, that they occasion God to shew that mercy to us, whereof the prosperous are uncapable. It would not beseem a Mo∣ther to be so indulgent to a healthfull Child, as to a sick. It was to Manoah's wife that the Angel appeared, not to her husband— for that the birth of the child would cost her more dear then her husband.— As Satan layes his batteries ever to the weakest; so, contrarily, God addresseth his comforts to

those hearts, that have most need; As at the first, because Eve had most reason to be de∣jected, for that her sin had drawn Man into the transgression, therefore the Cordial of God most respecteth her; The seed of the woman shall break the Serpents head.

Thus far he. And surely we cannot imagine any higher reason, why God suffered the first sin to be, and to bring so much sin and misery upon us; but that the more miserable we are, the more would the glory of his grace appear, in pardoning and saving us in the second A∣dam. And why would God have suffered sin to bring such pain & danger upon women in tra∣vel, but 'twas his will, that there should ever he, while the world stands, that most eminent ob∣ject and instance of his delivering power. For thus it hath pleased our Supreme Ruler and Creatour, that his servants should be brought low, that he may then help them. Of this we have plentifull experiments in his provi∣dences towards men and women. And if you would be armed against despondency, and have your trust and hope in God confirmed, you must make great reckoning of those hap∣py experiences of Gods seasonable help, which he hath at any time vouchsafed to you or others. If so be that you have tasted, that the Lord is gracious,* 1.303 that he hath heard your voice and your supplication, what should hinder you from expecting the same mercy from him, when you are in the like need, if he see

it to be for your good? You cannot but know, that many sinfull, weak, helplesse women, have been delivered even without means, have been raised up from the gates of death, been satisfyed with long life, and have seen their childrens children. Whoso is wise and will ob∣serve these things,* 1.304 even they shall under stand the loving kindnesse of the Lord.

Tribulation worketh patience,* 1.305 and patience experience, and experience hope. If we have learned patience under former tribulations, & had experience of Gods remembring mer∣cy in judgement, this should produce hope in us of the like help from him for the future.

What other thing made the Apostle in great afflictions to stay himself upon God,* 1.306 and cast his care on him, but this experience and long proof he had of Gods tender care over him. Who delivered us from so great a death, and doth deliver us,* 1.307 in whom we trust that he will yet deliver us. And again, I was delivered out of the mouth of Lyon,* 1.308 and the Lord shall deliver me from every evill work, and will preserve me to his heavenly Kingdom.

Yea, long before him, we find David thus reasoning,* 1.309 The Lord, that delivered me out of the paw of the Lyon and the paw of the Bear, will deliver me out of the hand of this Philistine. And again, Because thou hast been my help,* 1.310 therefore in the shadow of thy wings will I re∣joyce.

Our Fathers trusted in thee, they trusted and

thou didst deliver them: they cried unto thee and were delivered,* 1.311 they trusted in thee and were not confounded. Many such excellent passages to this purpose you may observe in other places, especially in the Psalms,* 1.312 as you may see in the places quoted in the margin. And 'tis observ∣able, that David makes his own experiences a ground for others confidence. As doth also the Apostle, when he quotes that promise made to Joshuah, and applies it to every be∣liever, He hath said, I will never leave thee nor forsake thee. So that we may boldly say, the Lord is my helper. And so St. James; Be∣cause Elias (who was a man subject to like passions as we are), was heard for rain, and a∣gain for dry weather, therefore all Christians may expect much benefit in their sicknesse, from the prayers of the faithfull.

Wherefore seeing Eve, the first Author of your infirmities, and Sarah, Rebeccah, Han∣nah, Ruth, and all others recorded in Scripture, were women of like passions and infirmities with you; and many of your neighbours, who are as great, (if not greater) sinners than your self, have this usuall benefit of Gods deliver∣ing power and mercy, therefore you may un∣doubtedly conclude, and boldly say, the Lord is my helper.

Consider also that God, who is over all, in all, and through all, extends his care herein to all his creatures. There is nothing so difficult but 'tis under his power, nothing so small but 'tis

under his care. His providence watcheth over the Fowls of the ayr, and the Beasts of the field, in producing their young. And there is no more clearer argument, that there is a pro∣vidence of God over all the world, than the con∣servation of the species and kinds of all creatures in a continuall succession. Insomuch that we find a speciall expresse law in the behalf of Birds in the time of their incubation, that while the Dam was sitting upon her egges or young ones,* 1.313 she must not be taken, but let go free; and this with a severe charge, and promise of much good upon the observation of it. And wherefore is such mention made of the Ostrich by the Lord himself,* 1.314 which leaveth her eggs in the earth, and takes no farther care of them, contrary to the nature of all other Birds, but exposes them in the warme sand to the bene∣fit of the Sun to hatch them; I say, Why is this mentioned, but to intimate the power and care of God, who delivers their eggs and young ones from being crushed, and causes those Birds still to increase and multi∣ply. Again, we find that God hath a care of the Beasts in this condition. Therefore he promised the Isralites that among their cattel none should be barren or cast their young.* 1.315 And though (sometimes) the voice of the Lord maketh the Hindes to calve; that is, Terrible claps of thunder cause some beasts to cast their young sooner than ordinary; Yet his provi∣dence doth generally watch over every beast

of the forest, to cause them to bring forth their fruit in season,* 1.316 and to cast out their sor∣rows; even the wild goats of the rock partake of this benefit from him. And men also are ge∣nerally carefull of beasts in this condition, as Jacob took speciall care of Labans cattle, that they did not cast their young;* 1.317 and in driving his own cattel, when he met his Brother Esau, he was mindfull to go such a pace, as might not hurt any creature with young, David, when a shepheard, expresses that Calling by following the ews great with young. Implying, that his care of them, was double to what he had of therest of his flock.

Hence it is, that when God would set forth to us the mild and gracious conduct of the Captain of our salvation Jesus Christ, 'tis thus expressed,* 1.318 He shall feed his flock like a sheep-heard, he shall gather the Lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young. That is, shall use like tendernesse and indulgence to the weak and infirm, as all sober men do to crea∣tures that are with young. Now, Is a good man mercifull to his beast, and is not our good God mercifull to his children in that condi∣tion? Doth God take care for fouls, fishes, and beasts, even every beast of the forest; and doth he not much more take care of you, O ye of little faith? Hath he not implanted in all men a most tender regard to teeming women? Whence came else that law of the Areopagites,

(whose famous laws were patterns to many nations) the like whereof,* 1.319 (or, at least, the like custome) we have in England, that, be a woman never so flagitious, and unworthy to live, yet if she be with child, that shall pri∣viledge her from the stroak of death, till she be delivered and gotten to some strength. I say, the Father of mercy doth infuse this com∣passion into the minds of all men, and not onely so, but hath given a most severe Law, for the sharp punishment of all men,* 1.320 that shall accidentally hurt a woman with child, that they shall give life for life, and limb for limb, or what ever punishment the husband shall think fit.

Now what greater evidence would you have, of the mercifull regard of our God and Saviour, than the particulars I have here pro∣posed? So that it must needs be a thing unrea∣sonable in you, and displeasing to him, not to trust in his name, and to cast all your cares, fears, and burthens upon him.

To all which, let me adde the consideration of his alsufficiency to help you in that conditi∣on; and this you will find, if well considered, to be the surest support you can fix your thoughts upon.

All creatures, by the instinct of nature, and providential gubernation, are apprehensive of approaching dangers, and use the best means they can to secure themselves. The subtile Foxes have holes, the foolish Deer their thic∣kets,

and the conies, though a simple folk, yet make they their holes in such rocks and precipi∣ces, from whence no hand can pluck them. The wary Bird, espying the gun or snare of the Fowler, mounts aloft, and is safe from danger. Wherefore, when you grow bigger and bigger, and your heart grows big with fearful expectations of your approaching danger, should you not pray, that God would lead you to the rock that is higher then you; which Rock is Christ? Should you not look upwards, and ascend upwards daily in your thoughts, that so you may get above the hurt and peril of any affliction, yea, of death it self? Do you not observe, that among crea∣tures, those are most active and powerfull, that are furthest elevated and removed from gross matter? You therefore extract, distill, &c. that you may have the quintessence and vertue of any herb more compendiously and effectually usefull in your time of need. You see also, the water is more active then the dull earth, the aire then the water, the fire then either of the three; and Angels excel (men, and all elements, and all creatures) in strength; and God doth yet further exceed them then they do a worm. Therefore to whom should you go, but to him, who onely hath the power of life and death?

It is both commendable and common in repen∣ting sinners, to count themselves with the Apostle, chief sinners (because of some peculiar

circumstances they espy in their own sine, which they have cause to think are not com∣mon to be found in the sins of others.) But it is more common then commendable in afflict∣ed persons, to aggravate their sorrows, like those in the Prophet, Behold and see! Is it no∣thing to you, all ye that pass by? is there any sorrow like unto my sorrow? &c. So perhaps you think there is none so like to miscarry and perish, none ever more unlikely to live then you. This is, doubtless, your folly. For what improbabilities or seeming impossibili∣ties can you labour under, which many o∣thers have not been exercised with and deli∣vered from? There is no new thing under the Sun. Unlesse you are resolved to believe nothing but your own unbelieving heart; you may hear and know of many, that have been, as weak, sickly, bruised, hurt, diseased, and sufficiently afraid, yet have been safely delivered. But, be it so, that your case is singular and worse then ordinary; yet, cannot you say with the Apostle; I know, whom I have trusted that he is able to keep that which I have committed to him?* 1.321 Believers trust not in an arme of flesh (that is cursed;) nor do their hearts depart from the Living God, but they trust in him, whose Name is a sure Refuge, whose Promise is a sufficient Security, whose com∣passion is a sufficient Motive to do good, and whose Power is allufficient to accomplish it.

Therefore 'tis remarkable that in the Old

Testament God did often exercise his hand maids with many improbabilities, before they had any children. As you may see in the Stories of Sarah, Rebeceah, Rachel, Leah, Hannah; Elizabeth, and others. Now, they considered not their own bodies though dead, that is, past the usual time of nature for child-bear∣ing; but, trusting in him who was able to create that which was not, or to quicken that which was dead, they continued in the Faith, and were the joyful mother of children: We had,* 1.322 saith the Apostle, the sentence of death in our selves, that we might learn; not to trust in our selves, but in God, which raiseth the dead. As if he had said, the God whom we trust, is able to raise us, and will raise us hereafter out of our graves, how much easier is it to him to raise us out of our present danger and affli∣ction.

Wherefore God himselfe is pleased, (to satisfie us once for all) to tell us, that women with child cannot be so hard put to it, but he can deliver them. For when he would ex∣presse his all sufficient Power, in giving the Israelites such a deliverance, as they scarce could believe or expect, thus he doth express it;* 1.323 I will gather them from the coasts of the earth, and with them the blind and the lame, the woman with child, and her that travelleth with child together. That is, though in your return from captivity so long a journey to Jeru∣salem, you may think of many impossibilities,

as, We being poor and helplesse, how is it possible but that teeming and labouring women, must miscarry and perish by the way? Oh, saith God, I can strengthen them, give them a speedy & easy delivery, and make them even in that con∣dition (without long stay and losse of time) able to go forward, till they come into their own Land.

So then, I say; If your apprehensions of danger in your travell, do any way discourage your faith,* 1.324 yet let Gods alsufficiency put life into it. If to be delivered be marvellous in your eyes, yet it is not marvellous in mine eyes, saith the Lord of hosts.

But though we all acknowledge this in the notion,* 1.325 yet how few are there whose hearts are possessed with the power of this truth. As it is one thing to hear a thing in the notion, as for a man to think what he would do, if he were a Pilot or a Captain; and another thing,

to have it in the reall managing, as when he is brought to fight. So it is here. It is one thing to say, I believe God is Almighty, and another to thing rest upon it.

For not onely the stub born Israelites did distrust God in the wil∣derness; and weak women, as Martha and Mary,* 1.326 questioned Christs power to raise Lazarus, because he had been four dayes dead: but no less a man then Moses himself questions how God could provide for six hun∣dred thousand in the wilderness. Wherefore,* 1.327 strive with your unbelief, give to God the

glory of his Power, Wisdome, and Mercy; fix the apprehensions thereof deeply upon your heart, and pray to the Author and Fi∣nisher of Faith, to help your unbelief. Con∣clude with the wife of Manoah, after you have mourned and prayed, with any hope of acceptation, Surely, if the Lord had meant to destroy us, he would not have accepted a sacri∣fice at our hands: Labour for the faith of those men and women of old, of whom it is written, that by faith out of wekness they were made strong, and women received their dead to life.

Yet let not the thoughts of Gods all suffici∣ency pass without one improvement more, which I shall give you in the words of a sin∣gular Divine.

If God be All sufficient, then learn to be content with God alone; for all destrable comforts are in him, as the effects are in the cause: as when Christ promises, that If any leave house,* 1.328 or Brethren, or Sisters, &c. for his sake and the Gospel, they shall receive an hundred fold now in this life, Houses, Bre∣thren, and Sisters &c. They shall receive the very same things, that is, they shall find the comfort of all these things in God. There∣fore consider, what heaven is. Do you think, that there you shall have a worse condition then here; you have a variegated appetite full of multiplicity, you want many comforts and conveniences; but when you come to

Heaven, you do not lay aside your nature, but desire still. And yet there you shall have none but God alone, so that if all this vanity were not to be found in him, you could not be happy, even in Heaven it self. Therefore he saith, that he will be all in all.

Wherefore comfort your selves with these words.

CHAP. XIV. Patience in the midst of their pains, the duty of traveling women.

I Know very well, that 'tis far more easie to prescribe patience to others, then to exer∣cise it to our selves. And therefore, if I tell women in this condition, that it would be∣come them to be less clamorous and vociferous in their outcries and scrieches: they will soon reply, that if we knew what they endured, we would not much blame them.(a) 1.329 I grant in∣deed, that the pains of a woman in travel are alwayes expressed in Scripture, as the fittest comparison to set forth the greatest pains imaginable, as may be seen in the places quo∣ted in the margin. And that the same word in the Original signifies both pains in travel and pangs of death, as critical Annotators do

observe on Isa. 26.17. Psal. 18.4. Psal. 116.3. And that, in Scripture, the time of travell is commonly expressed by crying out, Isa. 26.17. chap. 42.14. And therefore I would not have any pious women to mis-interupt me, as if I counted it no less then sinful, to utter their complaints and outcries in the midst of their torments; but I would think it commendable in any of them, if they would so arm them∣selves with patience before-hand, that they might abate somewhat of those dreadfull groans and cryes, which do so much discou∣rage their friends and relations, that are near them, and do much amaze the hearts, and weaken the hands, of those standers by, that they become the less helpful to them. But this is a small matter to what I intend. Give your self what liberty and ease you will, by pouring out your groans, so you look to the chief thing, that is, that your heart be all the while in a believing, praying, humble, patient, submissive frame.

To help your patience herein, you must know, that my meaning is not, that you should read, meditate, or perform any labo∣rious duty at that time, but what I now men∣tion as useful to you in that case, you must consider of before that hour, and so possess your mind with the grounds and principles of patience, that patience may then have in you its perfect work.

To which end, consider, that Sin is the pro∣curing

cause of all sufferings; & therefore, if we understood, felt, considered the weight, de∣sert, filth, and future evil of sin, how could we have the face to complain of any evil but that, or to make any other outcry, but that of the Apostle, O wretched man that I am, who shall deliver me from this body of death? How emphatical are those words of the Prophet, Why should a living man complain, a man, for the punishment of his iniquities? That is, seeing you are but a creature, a sinful creature, and yet a living creature, punished, not destroyed, punished for your iniquities, which deserve far worse; why should you complain, seeing 'tis the Lords mercy you are not consumed? Suppose a Ship, after a long voyage, being come into harbour, springs a leak; the Ma∣ster is somewhat troubled at it, and is never quiet till it be stopped, so that it is an evil to him; yet he comforts himself in this, that it did not happen to him, when he was out at Sea; that had been a great deal worse, and might have proved the ruine of them all: So there is this comfort in all our for∣rows, that they happen to us in this life; we feel they are upon us, but blessed be God they are upon us here in this world, so that by a sanctified use to be made of them, they shall not be upon us in the world to come.

Consider also, whose hand it is that inflicts these sorrowes upon you. Your pangs and

throws, as they were procured by sin, so they are disposed by the Lord. This made Job so patient; The Lord giveth, and the Lord taketh away. This made Eli submissive, when Sa∣muel told him of the ruine of his family, It is the Lord,* 1.330 let him do what seemeth him good. Yea, this made David so silent, I was dumb, and opened not my mouth, because thou Lord didst it. So do you reason with your selves, shall not I drink of the cup of trembling, seeing 'tis in the hand of the Lord my God, who wil give me onely so much as shall profit me, and not de∣stroy me? Shall I not stand under that cross that he hath laid on my shoulders, and stoop to that yoke, that he imposes on my neck. Bears and Lions take blows from their keep∣ers, and shall not I bear any thing from my keeper and preserver? Children take bitter physick from the Mother, and hard blows from a Father, and shall not I be in subjection to the Father of Spirits, and live? I cannot, I must not contend with my Maker, I will therefore humbly bend to him, lest he break me, and I will not make my cross heavier by impatience, then he hath made it by his pro∣vidence.

Look also to the examples of patience, which are such as will abundantly shame us, if we murmure and repine at the hand of the Lord upon us.

God himself is pressed with our sins, as a cart is pressed that's full of sheaves, yet is still pa∣tient

and long-suffering to us-ward, not willing that we should die and perish in our sins, but turn and live.

The Lord Jesus endured innumerable inju∣ries, unspeakable agonies, and intollerable grievances at his death; yet as a sheep before the shearer, so opened he not his mouth, he did neither strive nor cry, neither was his voice heard in the streets. And, alas, what are yon pains in comparison of his? The holy Spirit, our sanctifier and comforter, is exceedingly vexed and grieved at our yielding to many sins and corruptions, yet forsakes us not utterly, but waits all the day long, knocking at the doores of our hearts, and patiently expecting our refor∣mation.

The holy Church of God hath been, from the first planting thereof, continually tossed to and fro, with what tempests Satan could raise against them.

They have been continually assaulted with the wild beasts of the wilderness,* 1.331 stung with fiery serpents, exposed to wants, hardships, dangers, &c. They have had trials of cruel mockings and scourgings, of bonds and impri∣sonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword, they wandred about in Sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy, &c.

Ecclesiastical Histories and Martyrologies are pregnant, with most famous instances of

the patience of the Saints, under such tor∣ments, as ordinary men have not the hardiness to inflict, much less the patience to endure. But 'tis a tried rule then, which none more certain, that God never calls his people to any suffering, but he will be with them, to enable them to bear it. But least you should think, that the examples are all of the stronger sex, I shall mention only a few (whereas I could many more) of the singular examples of wo∣mens patience, in such paines, as do, I think, equall the paines in travel.

Blandina a christian woman, being brought before the Heathen Judges,* 1.332 for the Faith of Christ, when as all her friends quak∣ed for fear, least, at the time of her answer (by reason of the frailty of the Flesh) she should not be constant; she was so replen∣ished with grace from above, that the Ex∣cutioners which tormented her by turns from morning to night, fainted for wearinesse, and ceased; confessing themselves overcome, and that they were no longer able to plague her with any more punishments, wondring that she yet drew breath having her whole body rent in pieces, and the wounds open: they confessing withal that one of these torments was sufficient to cost her her life, much more so many & so great. But this blessed Woman (like a noble wrestler) was renewed at her confession; for as often as she said, I AM A CHRISTIAN, she was refreshed, and

felt no pain of her punishment.

Potamena,* 1.333 a chaste and most beautiful Vir∣gin having suffered infinitely, for the Faith of Christ; last of all, after great and grievous torments, terrible to be spoken of, together with her Mother Marcella, was burned with fire. Her body was first cruelly tor∣mented with scourges, and afterwards boyling pitch powred upon her from the crown of her head to the sole of her feet.

Quinta, for refusing their Idols,* 1.334 had her feet bound together, and by them trailed and lugged along the streets, which were paved with sharpe stones, and being beaten against Mill∣stones, and sorely scourged, she was brought to the Place of Execution and there put to death.

Mercuria, an honest Matron,* 1.335 and Di∣onisia a very fruitfull women for child∣bearing, (which Children notwithstanding she preferred not before the Lord) when they had comfounded the Judge, which used all kind of persuasions, after they were so tor∣mented, that they were past all sence and feeling, they were beheaded with the sword. But Ammonarion a holy Virgin passed them all, notably enduring all kind of torment, saith the Author.

Theodosia, a modest christian Maid of Tyrus not fully eighteen years old,* 1.336 came to some christian prisoners, who were at their tryal, to comfort them, and was forthwith haled by

the catchpoles before their judge, who pre∣sently scourged her bare sides, with bitter and grievous lashes, renting with the whip, her white breasts and tender dugs, to the bare bones. At length this holy Virgin scarce breathing, yet patient enough for all these punishments; was throne in the Sea, and their drowned.

Ennathus a christian Virgin, was cruelly scourged and tormented,* 1.337 and patiently bearing it, was burned quick.

I have set down these memorable instances in the very words of the Historian, and I say the pains there mentioned are such as do well night equal the pangs of travel.

But those blessed women suffered for God, [Object.] and therefore had both his assistance & acceptance. But my pains are the meer fruit of sin, & of the curse. And therefore what are these instances to the pur∣pose? What do they concerne women in travel?

All afflictions of whatever kind are the fruit of sin. [Answ.] Tis sin, that caused the em∣nity in the seed of the Serpent against the seed of the Woman. 'Tis by sin that we are born to trouble, are of few dayes and full of evil. 'Tis sin that fills the creature with vanity, under which the whole Creation grones and travells in pain together untill now. Sin is the Mother and Nurse of our miseries. So that if it be a sufficient reason for you to be dejected and impatient under your pains, because they are the fruit of sin, then there is the like reason for every afflicted person to

complain and desponde and refuse to be com∣forted, even Martyrs themselves; for no crosse could befall us in life, nor any violent death have been inflicted upon us, if sin had not made so wide a gape, at which all calami∣ties do enter upon us. Hence it is, that the Church did alway acknowledge Gods justice in all the evils that came upon them. And the Emperour Mauricious, when bloody Villianes came and kil'd his wife and children before his face, and then came to murther him also, uttered no other words but these; Righteous art thou, O Lord, and just are thy judgements.

But the main thing you speak of, where∣in they had the advantage, is this, that they suffered for God, and so do not you. But let me tell you, that neither the punishment, be it never so bitter, nor the cause, be it ne∣ver so good, do make a compleat Martyr without Patience. If this patience be wan∣ting, that they be unquiet, murmuring and clamorous under the hand of God, I doubt they shall not be soon cannonized in Hea∣ven, as here upon Earth. Their sufferings are not accepted if not patiently endured. They do not dy to the Lord, unlesse they lay down their lives, and offer themselves a wiling sacri∣fice; dying out of love to God, not out of unwilling subjection to the violence of Man.

Want of Patience, shewes want both of Faith and Love. And if want these, we are

but as sounding brasse and rinckling Cymballs. If there be any thing we keep from God and resign not up all readily and intirely to him, we give him nothing, but we love something more then him. But if we part with a little willingly, if we be chearfull givers of our money to the needy, and honour the Lord with our substance, this is thank worthy with God, because 'tis supposed that the mortified mind is alike ready, when. God requires it, to part with the whole for Christ.

The same principle (if a right principle act us) that inclines us to give a penny, must prompt us also to yield up all, even life it self, when God requires it. And were there is this habitual forsaking of all in affection, out of acknowledgement of Gods right to all we have, this mental resolution is with God in∣terpretative Martyrdom. So then observe, that in all our Actions or Sufferings for God we must not lay so much stresse on the thing it self, as the principle, and end aimed at by the doer or suffererer. God alwayes accepts the will for the deed (when impossibilites are the only bars to our per formance) but he never accepts the most costly actions or sufferings without a willing minde.

The upshot of all is this, that if we are sick with any naturall or adventitious malady, pained with any hurtful, or accidental casual∣ty, when we suffer any loss in our Estates, or torments in our flesh; if then our patience have

its perfect work, if we submit to the will of God, and ly down under his hand, as Isaac under the hand of Abraham, trusting in his name, and saying, with Job, though he kill me yet will I trust in him, if we bear all cheer∣fully, out of obedience to him, who disposes and sanctifies all to his people, this is ac∣ceptable with God, this is suffering for God, this is glorifying God in the fires; and the Spirit of God and of glory shall rest upon such. There∣fore lift up the hands that hang down, and the feeble knees, and be not wearied nor faint in your minds, remembring that if you thus suffer in obedience to him, you suffer for him, and may lay hold therefore of Gods promises to the afflicted, which do equally concern you with any other sufferers.

Again, you have strange examples among the Papists, what the women of that sect will inflict on their own tender bodies, in their times of pennance. Take but one instance,

Elizabeth, Dutches of Turaine, was wont, at certain times,* 1.338 to provide most cruell scourges, and taking three or four of her maids with her, shut her self into her closet, and gave to each of them a scourge in their hands, and stripping her selfe naked com∣manded them to lay her on with lusty stripes;

and this she endured with such willing pa∣tience, that she would never groan or cry under their lashes. Now if those delicate Ladies can so patiently bear any (the most unmercifull)

chastisements they lay upon themselves, how much more should you bear the chastisement of your heavenly Father, who is not insensible of the smart he puts you to, and will not be unmindfull to give you an expected end.

Consider further, how gracious our God is in his readinesse to support his people under all afflictions.

I have read of one (a) Theodorus a Martyr put to extreme torments,* 1.339 by Julian the Apostate, and dimissed again by him, when they saw him so invincible. The hist∣orian sayes(b) 1.340 he met with this Martyr a long time after and asked him, how he could bear such unsufferable pains, he answered, that at first it was grievous, but after a while there seemed to stand by him a young man in white, who with a soft handkercheif wiped off the sweat from his body, and bad him be of good cheer, insomuch that it was a punishment, rather then a pleasure, to be taken of from the rack, sith when the tormentors had done the Angel was gone.

Thus when our friends can do little for us, God can send his Angells, who excell in strength, to suggest, comfort, and minister help to us. But however, he himself will alwayes be with us, to make our beds in our sicknesse, to support our tyred bodies with his everlasting Arms, and to uphold our souls with his free Spirit. Thus our Saviour promises, to all his people in whatever condition they be; I will not leave you comfortlesse but I will come unto you.

Yea God will be not only nigh you, but care∣ful for you in the hour of your extremity to lay no more upon you then you shall be able to bear.

There was an host of Angels, near enough; though the Prophets man could not presently see them. There was a sacrifice at hand; though Isaac, at present, saw nothing but death before him. Hagar, when her bottle of water was spent, sate down and wept,* 1.341 (as if utterly undone) her provision & her patience, her bottle and her hope were both out to∣gether. Yet there was upon the very place sufficient supply, though she did not perceive it, till her eyes were opened; when therefore your bodily eyes shall look round about, and see your friends mourning and taking on, leaving you as hoplelesse, and you cannot see any one among them of whom you can say, that person is able to help me, yet with the eye of your faith you may see him who is invisible, standing at your right hand, and ready and able to deliver you,* 1.342 when it comes even to the most desperate extremity.

The Poets have feigned a story of Pandora,

that she had a box given her,* 1.343 fraught and stuffed with all the miseries that might be, onely Hope was placed in the bottom, Epime∣theus rashly opening it, a swarme of miseries flew about his ears, which he perceiving, clapt the cover on the box again with all possible speed, and so with much adoe saved hope sitting in the bottom.

Thus by the heed∣lesse

folly of the first woman, a whole army of miseries hath invaded the world, and many sorrows have been inflicted upon travelling women. But blessed be God, that hath yet left us hope,* 1.344 that anchor of the soul, both sure and stedfast. Let us therefore keep our hope, in all extremities, yea against hope believe in hope as Abraham did.* 1.345 And carry our selves under our afflictions, as those that have hope towards God. Rejoycing in hope, patient in tribulation, continuing instant in prayer.* 1.346 For God doth often delay his mercies, that he may exercise these graces in us. As some report of the Lyonesse that she leaves the young whelps so long, till they have almost killed themselves, with roaring and yelling, and then she comes and relieves them, by which meanes they be∣come the more couragious, and the more pa∣tient of hunger. Thus God leaves Sarah to be childless; Hannah to mourn in bitterness of Soul for want of children. Elizabeth to be call∣ed barren, Rachel to kill her self almost with fretting for want of children. He leaves Jonah three dayes and three nights in the belly of Hell, makes* 1.347 Job childlesse, leaves him com∣fortlesse and helplesse, as to any longer life; leaves He man free among the dead, and* 1.348 David groaning and roaring under intollerable evil. Yea the tribes of Jacob to be as so many dry bones; Lazarus to be stincking in the grave;* 1.349 Dorcas to be dead and lamented; and all hope, that they should be saved, was gone, from those

that were in the ship with the Apostles,* 1.350 I say, thus God leaves his people under pressing calamities and appearances of nothing, but destruction, that he may the more glorifie himself, and comfort them, in their deliver∣ance and salvation at last. Therefore seeing the times and seasons are in his hands, and he hath made every thing beautifull in its season, what is more becoming us then to wait his time, as the husband-man patiently expects the time of harvest, the marriner waits for wind and tide, and the watch-man waits for the approach of the day. And though it may come to a criticall extremity, yet in the Mount of the Lord it shall be seen.

But to draw to a conclusion. Above all things labour before this hour come to lay hold on Christ, by faith, and then you will have the like comfort with that good woman in the Marian persecution, who being brought be∣fore Bonner and tried concerning her faith, he threatned, that he would take away her husband, saith she, then Christ will be my hus∣band; I will take away thy Child; she answered Christ is better to me than ten Sons; I will strip thee of all thy outward comforts; Yea but Christ is mine, said she, and you cannot strip me of him. So let this settle and stablish your mind, if Christ be yours all is yours, as far as shall be for your good. Though your travel

may perhaps take away all strength from you, yet it cannot take away Christ, though it may cost perhaps the life of the child to save your life, yea though it should cost your life also, Yet still Christ is yours, and therefore death is yours. So that if God see it good for you, for your family and relation, that you should live longer, he can command delive∣rance for you; if otherwise, yet good is the word of the Lord. Wherefore keep fast hold of Christ, by faith; and then though you passe through the valley of the shadow of death you need fear no evill, for when your voice failes you, the Lord will hear those groans that can∣not be uttered; when your eyes faile you the Lord will be a light unto you; when your flesh and your heart faileth, God shall be the strength of your heart, and your portion for ever.

To him I leave you. He supply in you by his own grace whatever is defective in these di∣rections and helps I have given.

And blessed is she that believeth, for there shall be a performance of those things that were told her from the Lord.* 1.351

Lo this, wee have searched it, so it is, heare it, and know thou it for thy good. Job. 5.27.

If any Reader find any good by it, Give glory to God.

FINIS.

Notes

• * 1.1

  Psal. 86.15 Eph. 2.4. Exod. 15.11.
• * 1.2

  1 Thes. 4.4
• * 1.3

  Mal. 2.15.
• * 1.4

  Gen. 17.16, 17.
• (a) 1.5

  Nihil de genera∣tionibus aut seminibus nvscitur, si ea non ope∣retur Deus. Aug. in Ps. 118. Gen. 28.
• * 1.6

  Chap. 49. 22.25.
• * 1.7

  Judg. 13.3
• * 1.8

  Gen. 1.28
• * 1.9

  Gen. 9.1.
• * 1.10

  Ps. 127.3.
• * 1.11

  Psal. 128 3, 4.
• * 1.12

  Isa. 43.3, 4.
• * 1.13

  Jer. 23.3. Ezek. 36.11. Zech 2.4.
• (a) 1.14

  Paulā ante votis quam utero concepisti. Hier. ad Laetit.
• * 1.15

  Gen. 15.2.
• (b) 1.16

  B. Halls contempl. l. 10, p. 117
• * 1.17

  Gen. 35.21.
• * 1.18

  Gen. 30.1, 2.
• * 1.19

  Gen. 30.22.
• * 1.20

  1 Sam. 1.11.17.
• * 1.21

  Ezek. 36.37.
• * 1.22

  Gen. 20.17.18.
• * 1.23

  See Bishop Richard∣son on the Pentateuch in Locum. Gen. 15.2. & 30.1. 1 Sam. 1.5.6. Leviticus. 20.20.21. So also of Tyre Isa. 23.4. Isa. 4.1.
• * 1.24

  Exod. 23.26. Deut. 7.14.
• * 1.25

  Jer. 22.30.
• * 1.26

  2 Sam 6.25.
• * 1.27

  Gen. 30.6.17.22. c. 35.5.
• * 1.28

  Psal. 113.9. Faecundicas foeminarum & casta vota filios desideran∣tium ad quem per∣tinent, nisi ad Domi∣num De∣um? Aug. Enarr, in Psal. 66.
• * 1.29

  John 4. Rom. 14.
• * 1.30

  Dr. Gouge of domest. duties.
• * 1.31

  Luke 1.13. Psal. 10.17. Psal. 145.19.
• * 1.32

  Perkins Cas. of consc. lib. 2. c. 6. qu. 4. Reinolds on Hos. 14.1.2. Serm. 1. p. 53. 1 John 5.15.
• (c) 1.33

  Deus non sempèr audit ad voluntatem vel volup∣tatem, at Sempèr ex∣audiet ad salutem. Isidor. de summo bo∣no. l. 3 c. 3.
• (d) 1.34

  Ward ••n Mat. 8. pag. 451.
• (e) 1.35

  Bonus qui non tri∣••uit quod ••olumus, ut ••ribuat quod mali∣mus. Aug. epist. 34.
• (f) 1.36

  Mat. 22.30.
• * 1.37

  1 Cor. 7, 2, 3, 4, 5.
• * 1.38

  2 Tim. 3.1, 3.
• * 1.39

  Heb 10.31 Heb. 13.4.
• * 1.40

  1 Cor. 4.5 Isa. 2.17.
• * 1.41

  1 Cor. 6.9.
• * 1.42

  Isa. 2.3: Isa. 33.14.
• * 1.43

  Gen. 4.19.
• * 1.44

  1 Cor. 5: 1, 2, &c. B. Halls Contempl. l. 10. p. 182
• * 1.45

  Perkins Case of cons. l. 2. c. qu. 3. p. 89 Judg. 11.36, 37.
• * 1.46

  Psal. 78.63 Isa. 13.16. Lam. 5.11 Zech. 14.2
• (a) 1.47

  Bishop Halls contempl. lib. 10. p. 162.
• (b) 1.48

  Engl. Annot. on Gen. 19.36.
• * 1.49

  1 Cor. 4.7
• (a) 1.50

  Lud. vives, in Aug. de Civ. Dei l. 15. c. 8.
• * 1.51

  Psa. 17.14
• (b) 1.52

  Spen∣cers things new and old, p. 107.
• (a) 1.53

  Quid est hoc contra naturam, imperfectum ac dimidiatum, matrem ge∣nus peperisse, & statim abjecisse, aluisse in utero sanguine suo nescio quid quod non viderit, non alere autem nunc suo la∣cte quod videat jam vi∣ventem, jam hominem, jam matris officia implo∣rantem, &c. Aul. Gell. noct. Atr. lib. 12 cap. 1.
• (b) 1.54

  1 Cor. 11.14. Lam. 43.
• (c) 1.55

  Ʋliss. Aldrovandi, Or∣nithol. l. 20 Plin. nat. hist. lib. 20. cap. 32.
• (d) 1.56

  Charon of wisdom, lib. 3. cap. 14 p. 4, 8.
• * 1.57

  Rom. 1. Isa. 49.15. Ps. 131.2. Exod. 2.9 Mat. 2.11.
• (a) 1.58

  Engl. Annot. on Gen. 11.
• * 1.59

  Hos. 9.14.
• * 1.60

  Ps. 127.5.
• * 1.61

  Dr. Gonge of domest. duties, tr. 6. p. 580.
• (a) 1.62

  Per∣kins cas. of consc. lib. 2. c. 4. q. 1.
• (b) 1.63

  Cob∣bets treat. of prayer. Part 3. ch. 12. p. 541. Mat. 28.19. Joh. 16 23.
• (c) 1.64

  Perkins ubi supra, c. 6. qu. 1. § 2
• (d) 1.65

  Aug. de Civ. Dei l. 8. c. 18.21. lib. 9. c. 9.17.
• (e) 1.66

  Dr. Beard of Antichrist. tr. 2. part. 3 c. 3. p 340 341. &c.
• (f) 1.67

  also Nascio, Partunda, Aegeria, and many more. Rosses view of all religions § 4. pag. 126
• (g) 1.68

  Medes apostacy of the latter times. p. 129. 130.
• (a) 1.69

  Vin∣cent. hist. lib. 7. c. 86.
• (b) 1.70

  witness the Anato∣my of the English Nunnery at Lisbone in Portu∣gal. p. 1.
• (a) 1.71

  Ʋshers Answ. to the Irish Iesuit. p. 416. Epiphan. har. 78.
• * 1.72

  John. 14.13. ch 16.16.13.24.
• * 1.73

  1 Tim. 2.5.
• * 1.74

  Heb. 7.25.
• * 1.75

  Isa. 9 6 Heb. 10.14
• * 1.76

  Eph. 4.21. Heb 4.14. Iohn 6.45.14.6.
• * 1.77

  Luk. 16.24.
• * 1.78

  Rom 8.26
• * 1.79

  Psal. 78.35
• (a) 1.80

  Per∣kins cases of Consc. lib. 2. c. 5.
• * 1.81

  Lam, 3.41 Isa. 62.7.
• (b) 1.82

  Dr. Reynolds on Hos. 14.••. p. 13. Job 11.13 Luke 15.17 18.
• * 1.83

  2 Sam. 7.27. Isa. 64.7. Ps. 57.7, 8. 2 Chr. 30.19. 1 Joh. 5.14. 2 Sam. 7.25. Rom. 8.36 Aug. ep. 105. & ep. 121. c. 15. Hos. 12.4. Am. 7.1.7. Mat. 15.24.27. Mr. Parre, his Abba Father. D. Wilkins his Gift of prayer. Mr. Cobbet his practi∣cal disc. of prayer.
• * 1.84

  Ps. 66.18. Hab. 1.13.
• (a) 1.85

  Spen∣cers things new and old. p. 298 1117.
• (b) 1.86

  Ʋliss-Aldrov. Ornithol. l. 14.
• (a) 1.87

  Tho: Stapletoni prompt. mo∣rale.
• * 1.88

  Exo. 1026.
• (c) 1.89

  Hyer. Drexelii Gymnas paen.
• * 1.90

  Ezek. 33 4.
• * 1.91

  Ezek 18.2
• * 1.92

  Gen. 16.11 12.
• * 1.93

  Hos. 9.11, 12, 13.
• * 1.94

  Hos. 9.14.
• * 1.95

  Hos. 14.1, 2.
• * 1.96

  1 Joh. 1.9 Psal. 38.13.32.5. Isa. 33.24.
• * 1.97

  Jer. 31.18.
• * 1.98

  Psal 85.8. Isa. 32.6.
• * 1.99

  Ezek. 36.26. 2 Cor. 5.17. Eph. 4.24
• * 1.100

  Mat. is. 45
• (a) 1.101

  Thus should good women make amends for their first offence, Eve no sooner received an ill motion, but she delivers it to Adam; so they should no sooner receive good, but they should impart it. Bish. Hall's Contemplation, lib. 10 p. 195.
• * 1.102

  Psal. 50. ••••
• (a) 1.103

  Qui valt cum Dee semper esse, semper debet erare & legere. Ang: de ••emp. Ser. ••.
• * 1.104

  Psal. 40.••••
• (a) 1.105

  B. Jewels reply to Hard. Art. 15. fol. 518.
• * 1.106

  Doctor Jackson on the Creed, lib. 2. sect. 1. ch. 1. pag. 238. ad. 405.
• * 1.107

  Alphonsus Castrens. de punit. haeret. lib. 3. Cap. 6.
• (b) 1.108

  Scripta divina hae∣reticorum fraudes con∣vincit & furta detegir. Tertul. lib. de Trin.
• * 1.109

  1 Basil. by his Nurse Macrina. Bas. cp. 74. 〈◊〉〈◊〉 Polycarp. ad Philip∣penses. Ori∣gen. in Le∣vit. hom. 9. August. in Psal. 33. Heron. in Coloss. 3. Chrysost. in Joh. ••om. 1. & ••libi saepiùs
• (a) 1.110

  M. Ma∣••ulus Spalatens. de vitâ per exempla religiose instit. l. 2. cap. 5. Trap. on Luk. 1 51. And doubtlesse the elect Lady, to whom St. John wrot an Epistle, might as lawfully read other Scriptures as that Ep.
• (b) 1.111

  More of this nature in his Epistles to Eustochium, Salvina, Celantia, and other Ladyes.
• (a) 1.112

  Hier. in Epitaph. Paulae.
• (b) 1.113

  Theo∣doret de naturâ ho∣minis lib. 5. The like of Gorgonia sister of Nazianzen in his Orat. funebri in Gorgon.
• * 1.114

  Cyrill. con∣tra Julian. lib. 6. &l. 7
• * 1.115

  1 Sam. 3.1.
• (a) 1.116

  Basil. in Psal. 1.
• * 1.117

  John 5.39 Prov. 2.4.5. &c.
• (a) 1.118

  Aug 9. Chrysost. contra ano∣maeos, hom. 3. and in Gen. hom. 35. Origen. in Exod. hom. 9.
• (b) 1.119

  Origen. in Num. hom. 27. & in Josh. hom. 20.
• * 1.120

  Psal. 14.2. Rev. 2.2: ch. 9. &c.
• * 1.121

  Rom. 15.4.
• (a) 1.122

  Rosse his view of all religions p. 482.
• * 1.123

  Prov. 2.3.4.5. Psal. 119.
• (b) 1.124

  Per∣kins cas. of consc. lib. 2. c. 7. p. 71.
• (a) 1.125

  Bol∣ton. Gen. dir. p 71.
• (a) 1.126

  J. Plan∣••avit. Flo∣••il. Rabbi∣nicum. Deut. 27.12. Ps. 104.28. 1 Sam. 2.6. Acts ••6.4. Gen. 30.22.
• * 1.127

  Rev. 3 7.
• * 1.128

  Joh. 1.1••▪
• * 1.129

  Luke 1.14, 15.
• * 1.130

  Luk. 1.••0 Lu. 11.27.
• * 1.131

  Luk. 1.36.
• * 1.132

  Jer. 4.22.
• * 1.133

  2 Pet. 1.8.
• * 1.134

  Mic. 2.7.
• * 1.135

  Rom. 6.22.
• * 1.136

  Job 10.10.
• * 1.137

  Miseres ••••{que} etiam ••ude•• aesti∣••••antem ••••am fi•• ••rivola a∣••antium ••••perbissi∣••orū origo. Plin. nat. ••ist. l. 7. c. 7.
• * 1.138

  Phil. 3.21.
• * 1.139

  Job 10.11
• * 1.140

  Ps. 139.6.
• * 1.141

  Eccls. 11.5
• * 1.142

  Psal. 139.14, 15, 16, 17.
• (a) 1.143

  2 Chr. 16.9. Dan. 9.18. Psal. 34.16 Job. 40 9. Psal. 74.3. Isa. 49.16. &c.
• * 1.144

  Psal. 103.1.
• * 1.145

  Luk. 1.43.49.
• * 1.146

  Gen. 25.22, 23.
• * 1.147

  Gal. 5.17.
• * 1.148

  Exod. 21.22, 23.
• * 1.149

  Rev. 12.2, 3.
• * 1.150

  Isa. 32.9, 10, 11.
• * 1.151

  Gen. 3.16.
• * 1.152

  Psal. 58.3. sa. 48.8.
• * 1.153

  Mat. 24.19. Lu. 23.29.
• * 1.154

  2 Kin. 8.12. Lam. 5.11.
• * 1.155

  Psal. 8.2. Rev. 6.10.
• * 1.156

  Gal. 4.19.
• * 1.157

  1 Tim. 4.15. Coloss. 2.1.
• * 1.158

  Eccl. 12.11.
• * 1.159

  Psal. 48.6. Isa. 23.4. Jer. 48.41 c. 49.42 c. 50.43.
• * 1.160

  Gen. 18.14.22.
• * 1.161

  Psal. 7.9.
• * 1.162

  Psal. 83.15
• * 1.163

  John. 16 21.22. Jer. 6.24. c. 22.23. c. 30.6. Isa. 26.17 18. c. 37. 3
• * 1.164

  1 Sam. 4.19, 20, 21.
• * 1.165

  Psal. 106.••.
• * 1.166

  Psal. 37.40.
• * 1.167

  Psal. 128: 3, 4, 5, 6.
• * 1.168

  Mark. 10.15.
• * 1.169

  1 Sam. 3.18.
• * 1.170

  Luke 22.41. Mat. 26.42
• * 1.171

  Gen. 30.1 c. 35.16, 17, 18.
• * 1.172

  Occidat. modo im∣peret. Sue∣ton.
• * 1.173

  Spencer's Things new and old pag. 670.
• * 1.174

  English Annot. on Gen. 35 18
• (a) 1.175

  Doct. Gonge on the L••rds prayer. p. 94.
• * 1.176

  2 Sam 15.25, 26.
• * 1.177

  Acts 21.14
• * 1.178

  2 Cor. 8.8.
• * 1.179

  Judg. 13.5
• * 1.180

  Eph. 6.5.
• * 1.181

  2 Sam. 7.12, 13, 14, 15.
• * 1.182

  Ps. 35.13.
• * 1.183

  Charon of Wisdome.
• * 1.184

  Magirus Phys.
• * 1.185

  Dr. Gouge of Domest. Duties, p. 516.
• * 1.186

  Hos. 4.2. Psal. 9.12. Jer. 26.15 Ps. 51.14.
• * 1.187

  Rom. 13.1•• Ps. 90.12. Deut. 32.29.
• * 1.188

  1 Pet. 3.15.
• * 1.189

  1 Pet. 4.18.
• * 1.190

  Luk. 13.24
• * 1.191

  1 Tim. 5.24
• * 1.192

  Ro. 3.20. 1 Joh: 3.4.
• * 1.193

  2 Cor. ••••.5, 6.
• * 1.194

  Psal. 49.12, 20. Eccles. 3.18.
• * 1.195

  Heb. 2.3.
• * 1.196

  Eccles. 12.14.
• * 1.197

  Gal. 5.16.
• * 1.198

  Ezek. 36.25, 26, 27.
• * 1.199

  Mat. 6.14.15.
• * 1.200

  Job 33.23, 24.
• * 1.201

  Ps. 25.14. 1 Cor. 2.15 Gal. 6.1.
• (a) 1.202

  Psal. 40.1. 1 Pet. 3.20. Ps. 33.20. Hos. 12.6. Isa. 30.18. Lam. 3.25, 26.
• * 1.203

  Mat. 22 11. Heb. 12.14 1 Tim. 2.15 Rom. 6.22
• * 1.204

  Ps. 4.4. & 77.6.
• * 1.205

  Lam. 3.40 Prov. 20.27.
• * 1.206

  Recordari vol o tran∣actas fóedi∣tates meas & carnales corrupti∣ones animi, non quòd eas amem, sed ut a∣mem te, Deus meus Augustin. in Confess. lib. 2. c. 1.
• * 1.207

  Cor. 15.58.
• (a) 1.208

  Nun∣quam abs te abs{que} te recedo. Bernard. Medit.
• * 1.209

  Rev. 19.5 Luk. 2.13
• * 1.210

  Psal. 33.1.
• * 1.211

  Psal. 103.1, 2, 3. Psal. 139.14. Rev. 15.3
• * 1.212

  1 Peter 1.3, 4, 5.
• * 1.213

  1 Cor. 13.1, 2, 3, 4.8.13. Col. 3.14. 1 Tim. 2.15. 1 Pet. 4.8 2 Pet. 1.7. Rev. 2.19.
• * 1.214

  •• Tim. 6.17, 18.
• * 1.215

  2 Cor. 9.6.7, 8, 9, 10
• * 1.216

  2 Cor. 8.24.
• * 1.217

  Mat. 10.41, 42.
• * 1.218

  Mat. 25.35, 36, 37 &c
• * 1.219

  Heb. 1••.••
• * 1.220

  Lamen. 1.9
• * 1.221

  Isa. 50.4. Gal. 6.10.
• * 1.222

  Num. 23.10. See the 14, 15, 16, and 17. cap. of John.
• * 1.223

  Rev. 2.19
• * 1.224

  Luk. 2.29:
• * 1.225

  Job 10.22.
• * 1.226

  Ps. 119.54
• * 1.227

  Gen. 49.18
• * 1.228

  Rom. 8 39
• * 1.229

  Rev. 14.13 1 Thes. 4.14. Rom. 14.•• 7, 8. Phil. 1.23.
• * 1.230

  1 Cor. 5.1
• * 1.231

  Joh. 14.4
• * 1.232

  R. Bolton General Direction &c. p. 54.
• * 1.233

  Rom. 5.13
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alludit ad pomaputri∣da & male olentia, quae faetore nos turbant, &c. Zanch. in Eph. 4.29.
• * 1.235

  •• Pet. 1.8.
• * 1.236

  Tileni syn∣tag. disp. 43 in tertium praeceptum, p. 267.
• * 1.237

  Perkins cas. of cons. lib. 2. c. 1. qu. 2. page. (mihi) 97.
• (a) 1.238

  B. Hals contemplat. lib. 10. p. (mihi) 173.
• * 1.239

  1 Tim. 2.9.10.
• * 1.240

  Exod. 38.8.
• * 1.241

  Melius est habere ma∣lorum odiū quam con∣sortium. Bern. de mode bene vivendi. serm. 60.
• * 1.242

  Prov. 31.27.
• (a) 1.243

  Divitis ••uperfluae Pauperi sunt neces∣saria; alie∣••a retinet, qui ista tenet. Aug in Ps. 147.
• (b) 1.244

  R. Bol∣••ons Gen. Direct. p. ••62 Exod. 35.••5.
• * 1.245

  Acts 9.3•• Prov. 31.20.
• (a) 1.246

  Suppo∣nendum est quod illa munera pauperibus erogaverat. N. Hanap. Patr. Hi∣erosul. vir∣tutū & vi∣tiorum ex∣empla. cap. 125. p. 166 Levit. 5.7.
• * 1.247

  Psal. 50.15
• * 1.248

  Isa. 57.7
• * 1.249

  Ezek. 37 23.
• * 1.250

  Isa. 43: 25.
• * 1.251

  Micah. 7.18.
• * 1.252

  Heb. 8.12
• * 1.253

  Act. 13.38.
• * 1.254

  Mat. 11.28
• * 1.255

  Isa. 53.4.5.
• * 1.256

  Act 10.43
• * 1.257

  Act. 13.39
• * 1.258

  Rom. 3.25
• * 1.259

  Luk. 19.10
• * 1.260

  Luke 8.2.
• * 1.261

  Luk. 7.37, 38, 39, &c.
• * 1.262

  John 8.10, 11.•• Titus 3.3▪ 4, 5, 7.
• * 1.263

  1 Pet. 4 3.
• * 1.264

  1 Pet. 1.3, 4, &c.
• * 1.265

  Col. 3.5, 6, 7. 1 Cor. 5.9, 10, 11.
• * 1.266

  Eph. 2.1, 2, 3, 4, 5, &c.
• * 1.267

  1 Tim. 1.25, 16.
• * 1.268

  Mr. Love, his Zealous Christian.
• * 1.269

  Joh. 6.53, 54, 55.56.
• (a) 1.270

  Eph. 5.19.
• * 1.271

  Isa. 50 10. Psal. 9.10.
• * 1.272

  Isa. 57.15.
• * 1.273

  Ps. 30.5.
• * 1.274

  Isa. 57.16.
• * 1.275

  Psal. 103.15.
• * 1.276

  Isa. 27.9.
• * 1.277

  1 Cor. 11.32.
• * 1.278

  2 Cor. 4.17
• * 1.279

  Job 5.13.
• * 1.280

  Ver. 19.
• * 1.281

  Ps. 33.18.
• * 1.282

  Ps. 34.17.
• * 1.283

  Ps. 46.1.
• * 1.284

  Isa. 41.10.
• * 1.285

  Isa. 49.14.
• * 1.286

  Psal. 91.14, 15.
• * 1.287

  Isa. 26.3,
• * 1.288

  Ps. 55.22.
• * 1.289

  Ps. 62.1.••
• * 1.290

  Mr. Ball's Treat. of Faith, par. 2. ch. 7. p. 318.
• * 1.291

  1 Tim. 4.8 Rom. 8.28 1 Cor. 10.13. Act. 27.25
• * 1.292

  Psal. 56.3. Psal. 23.4.
• * 1.293

  Psal 68.5. & 9.9. & 10.14.
• * 1.294

  Ps. 146.5.
• * 1.295

  Deut. 4.29, 31, 32.
• * 1.296

  Mich, 7.8, 9.
• * 1.297

  Isa. 46.3, 4
• * 1.298

  Luke 1.13, 14.
• * 1.299

  John 16.21.
• * 1.300

  Heb. 11.11
• * 1.301

  1 Tim. 2.15.
• (a) 1.302

  Bish. Hall cont. lib. 10. p. 186.
• * 1.303

  1 Pet. 2.3.
• * 1.304

  Psal. 109.43.
• * 1.305

  Rom. 5.4.
• * 1.306

  Ri. Rogers 7 treatises ch. 18 tr. 4. P. 518.
• * 1.307

  2 Cor. 1.10.
• * 1.308

  2 Tim. 4.17, 18.
• * 1.309

  2 Sam. 17.36, 37.
• * 1.310

  Psal. 63.7.
• * 1.311

  Psal. 22, 4, 5.
• * 1.312

  Psal. 30. 2, 3, 4, 5, 8, 9, 10, 11, 12. Psal. 31.7, & vers. 22, 23, 24. The like passages in the 32, 33, and 34 Psalms. Josh. 1.5. Heb. 13.5, 6.
• * 1.313

  Deut. 22.6.7.
• * 1.314

  Job. 39.13. 14, 15, 16, 17.
• * 1.315

  Exod 23.26.
• * 1.316

  Job. 39.1, 2, 3.
• * 1.317

  Gen. 31.38. & 33.13.
• * 1.318

  sa. 40.11.
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Aelian. var. hist. lib. 5. p. (mihi) 404.
• * 1.320

  Exod. 21.22, 23, 24.
• * 1.321

  Jer. 17.5.
• * 1.322

  a Cor. 1.9.
• * 1.323

  Jer. 31.8.
• * 1.324

  Zechariah 8.6. Job. 5.9. Rev. 15.3.
• * 1.325

  D. Preston of Gods attributes p. 196.
• * 1.326

  John 11.21.
• * 1.327

  Numb. 11.
• * 1.328

  Mark 10.28, 29, 30.
• (a) 1.329

  Gen. 3.16 Jer. 13.21 ch. 20.23. ch. 30.6. ch. 49.24. ch. 50.43. Isa. 21.3. Hos. 13, 13 Micah 4.9, 10 Isa. 13.8. John 16.21. 1 Thes. 5.3 Psal. 48.6. Rev. 12.2.
• * 1.330

  1 Sam. 3.18.
• * 1.331

  Heb. 11.36, 37, 38.
• * 1.332

  Euseb. Ecl. Hist. lib. 5. ••ap, 1.
• * 1.333

  Euseb. l. •• c. 7.
• * 1.334

  Cap▪ 40.
• * 1.335

  Ibidem.
• * 1.336

  Euseb. lib. 8. cap. 25.
• * 1.337

  Idem ib. cap. 27.
• * 1.338

  Spalath 〈◊〉〈◊〉 lib. 3. c. 10.129.
• * 1.339

  Socr. Schol. lib. 3. c. 16.
• (b) 1.340

  Ruffin. hist. Eccles. lib. 1. cap. 36.
• * 1.341

  Gen. 21.19.
• * 1.342

  Psal. 90.30
• * 1.343

  Coel. Rho∣dig. Var. lect. l. 9.
• * 1.344

  Psal. 33.18.147.11. Heb. 6.13.
• * 1.345

  Rom. 4.18
• * 1.346

  Rom. 12.12.
• * 1.347

  Job. 6.11:
• * 1.348

  Psal. 38.2 3. ch.
• * 1.349

  Act 27.20
• * 1.350

  Hinc col∣ligimus praeposterè facere eos, qui aestime∣ant dei gen∣tiam ex praesenti statu. Atqui hoc vitiū ferē ingentium est nobis a naturâ, & occupat sen∣sus omnis nostros: hinc tanta diffi¦dentia, & hinc fit, ut omnes dei prōissiones apud nos frigeant. — Nam cum Deus ali∣quid pro∣mittit, cir∣cūspicimus quomodo fieri possit, & si mentas nostrae comprehen∣dunt mod•••• & curum, repudiamus quicquid profectum est ex ore Dei, &c. Calvin. in Jerem. 31.8. p. 2••••.
• * 1.351

  Luk. 1.45.