A sons patrimony and daughters portion payable to them at all times but best received in their first times when they are young and tender : laid-out without expence of money only in the improving time and words with them contained (in an answerablenesse to their ages) in two volumes ...

A CHILDES PORTION. The Second Part. Respecting a Childe grown up.

CHAP. I.

What we are taught by beholding our selves in the wombe; and what, by our outward frame of body.

I Shall now call thee back to look unto the Rock, whence thou was hewen, to the wombe, whence thou was taken; I shall begin with thee at the very be∣ginning of thy being, that thou maiest take a more cleare sight and considera∣tion even there, of Gods goodnesse; thy Parents kindnesse; thy self misery. Assu¦redly there is no period of a mans age, that yeelds him such a discerning, as this point of time doth, at which he first breathed in this world, and so set forth to runne his race. Therefore I shall reduce thee now to thy primitive originals,

and, as it were, lay thee again in the wombe, whence thou [Chap. 1] didst spring: That in this way of reduction, thou maiest take speciall notice of two main and principall points whereon so much depends.

• 1. Thy outward frame of body.
• 2. Thy inward frame of spirit. Of the outward frame here.

§ 1. Here take notice of God first, and of His good∣nesse laid out upon thee, when of nothing thou wast made something: some few dayes before, thou wast a meere no∣thing. That which never shall be, was in as great a possibility of being, as then thou wast. And when thou wast something (Iob tels thee what it was) that something was as much as nothing to the producing of such an effect (so an Heathen could say) from such a beginning. Of that nothing wast thou limmed or framed, thence this curious work, not the work of nature, but of an Almighty-hand quickning Nature, and actuating the same. And in seven dayes (for so experi∣ence tells us, saith Hier. Fabricius the Physitian) that frame had its proportion of all parts. And one half of that work, but the better part indeed, is more worth, then a whole world (thy soul) so He saith, who went to the price of soules.

§ 2. And as thou must take notice of the hand, that covered thee in thy mothers wombe, so must thou take notice of the same hand (for the same Hand it was) that brought thee thence, and none other but that. If this hath not been told thee, nor hast thou yet considered so much; then beleeve me, that the most curious searchers into Nature, and the powers thereof, which are great, and strange in their extent and la∣titude; they, who have ascribed too much unto it, even they have yet acknowledged at this point, when the childe is brought to the birth, and no power to bring forth, that, this is the finger of God, this is the work of His hand.

And yet this sorrow in child-birth is not the same in all, nor is the danger; the Lord so dispensing therewith, though the curse be common. We know what the Mid-wives say,

touching the Hebrew women; and common experience tels us also, that some women there are, who, in this case, speed better then their betters. We read what our Geographer and Historiographer (for he is both) writeth concerning the Spanish women, and what he citeth out of Strabo, tou∣thing a woman there, who rose from one labour to another; from labour in child-birth, to labour in the field: She was rather an Hedge-woman, then a child-bed woman, and it is with them many times, as we heard. But this we are sure of, that this is that burthen, which is laid upon that Sex, In sorrow shalt thou bring forth children; and so wonderfull the Delivery is, that we may say with the Prophet, Thou art He that took me out of my mothers bowels, my praise shall be con∣tinually of thee.

† 1. And thou childe (I suppose thee the eldest, though I would make no difference here, for whether the next in yeers, or the youngest, it will fit very well, and instruct alike in the maine, for which I intend it) hast as much cause to consider this, as any other; because of the sore travell thy mother had with thee. (I will not mention the travell of her soul for thee, that Christ might be formed in thee, though a travell it was also) she was in hard labour, with the greatest danger of her own life, before thou didst suck in the ayre of this. She might have called thy name Iabesh; because she bare thee with sorrow. Such were the pains upon her, and so heavy was that burthen, which was laid of old upon that Sex, that it pressed her out of measure above strength, as if she must first go out of this world, before thou couldest come in. A strong engagement this to look up to Him, with thankfulnesse, who brought thee to the wombe, and took thee thence; and to thy parent in all due observance: and it is as strong as ever, though thy mother is not (here I suppose thee the eldest:) she was taken from me and thee, when thy fift yeer was currant, and yet not seven dayes runne out of it. Me thinks a childe grown up, and reflecting on it selfe lying in the wombe, and taken thence, should observe a love in the mother as strong as

Death. All these turnings of stomack (part of the mothers sorrow) those throwghs afterwards, as so many deaths; such waters could not quench this love, nor such floods of sor∣row drown it: nay all these were but like the Smithes wa∣ter cast upon his fire, which makes it burn the hotter and the clearer; for all these sorrows are out of minde, when the childe is in sight, and serve but to encrease the love, and to inhance the price of that sweet commodity the mother hath so dearly bought. In one place of sacred Writ the mother is placed before the father, Feare every man his mother and his a father; It may be, because the Mother is generally so neglected, or because she so neglects her self. I may not hit upon the true reason, but I can tell a strong reason, why, at some time, the mother may be put, as it were, upon the right hand, and why she should at all times be of high and hono∣rable account with the childe, for she hath bought it deare (as they use to say) so deare, that even for her sorrow in Child-birth, the childe must ever be her debter. Suppose we the most dutifull and observant childe standing forth, that ever yet was clothed with sinfull flesh, telling the recipro∣cation of his duty, and mutuall workings thereof towards his mother; that he hath done towards her as the young Stork to the old, the same (say the Naturalists) which once the old did to the young; suppose all this, the Mother could answer all in few words,

Remember childe (if thou canst) the turnings of my stomacke, not the least part of my sorrows; the pains I felt, every one as so many dag∣gers to the heart, sinking my spirits, and throwing up my tyred breath, as if I should never take it in again.

Should the mother say no more but this, what she suffered for the childe (though much she did for it afterwards; And there is more then nature in it, say some, that so much she did un∣to it, when it lay like a b man after a shipwrack, cast up up∣on the shoare, the most forlorne and helplesse creature that can be thought of in the world.) Should she, I say, but tell what she suffered for the childe, when in the wombe, and bringing thence, she hath answered all the childe can say,

and left it farre in her books; so farre, that it can never get out; death only cancells that bond. The parent, and the childe can never cut scores, or strike tallyes, for they can never lye even.

And so much that thou mayest honour thy Mother, for then thou art as a one that layeth up a blessing. Mark that; for, by the rule of contraries, he that dishonours the Mother is as one, that layeth up a curse. Honour thy Mother, and forget it not.

† 2. Thy Father too; look to it, thou dost not set light by him (so thou dost do, i•• thou dost set light by his admoniti∣ons). For that is a sinne, which calleth down a curse from the Almightie; And, though I should not plead my right, and thy dutie; yet the Lord would do both. Nay, if I should pray against the curse (as God forbid I should forbeare to do) yet would it (according to Gods ordinary dispensation) certainly fall; the arme of flesh being too short to keep it off. He is the God of Recompences, He looks up on the breach of that sacred band, betwixt parents and children, and will require it. That which Luther speaks is very nota∣ble, and may winne much upon a stubborn childe, if any thing will;

If thy neck be so stiffe that thou wilt not bow nor bend, nor relent by all the perswasions & entreaties of thy parents; then expect that the Executioner shall bend thee. If thou wilt not heare what thy parents say, for thy instruction, thou art like to heare what the Hangman saith, for thy cutting off and destruction; b A cruell messen∣ger shall be sent to a Son of rebellion. If thou wilt not put thy necke under the yoke, thy parents would put upon thee, which is no other, but what God enjoyneth, and for thy good; annexing a large blessing thereunto: If thou wilt not submit to this easie and sweet yoke, In the Lord, for this is right; thou must then submit to an iron yoke, in putting thy neck into the executioners halter, for that is but just. So Doctor Lu. speaks in our plain English, and addes thereto; That the experience of all Ages, have e∣videnced the Truth thereof.

And for the yet clearer evi∣densing

the same; This I adde further. I have been young, and am not farre from being old, but never saw I a dutifull childe that went away without his blessing; nor a childe stubborn and undutifull, to prosper. a The debts of crueltie and mercy are never left unsatisfied, saith one in another case; we may say the same in this case; Disobedience to parents ever re∣ceives its due punishment. No lesse then a thousand witnesses give in cleare evidence hereunto, and it is worth our gi∣ving our eare unto them, and our eye also: For therefore are judgements wrought in the earth, that they might be had in continuall remembrance, like a great mountain, still in the Travellers Eye.

It was written for our Instruction; That he, who rose up against his father, left behinde him no other, then an heape of stones, a monument of his shame; and a pillar, the onely memoriall of his name. Examples there are, an heape of them, of more fresh and bleeding memory, which I shall passe over, and recall to minde Times further off, and give instance only in two, who, because they are very great ex∣amples (examples are rules, and yeeld us the shortest, plain∣est, and most certaine Instruction) being persons of the highest ranke and qualitie, are, I conceive, the fuller of use to those of the meanest.

The first is concerning Robert Duke of Normandy, eldest sonne to William the first of England, so famous for his con∣quest there. This sonne was stain'd (saith my Author) with this only fault; Disobedience to his father; if I forget not, he tooke up Armes against him thrice, and once un hors'd his father, and wounded him in his arme, (ignorantly saith the Author, not knowing him to be his father; for when he did, he hasted to remount him, humbly craving pardon:) this now requires our mark; This Roberts younger brothers succeeded in their Fathers Throne, William the second, and Henry the first; Robert puts hard for the Crown against King Henry his youngest Brother, and obtains the payment of three thousand Marks by the yeer, and the reversion of the Crowne; a succession in his Brothers Throne, in case he sur∣vived.

Thus they capitulated, and on these termes they stood, for the present; Robert safe in Normandy, and Henry in England. But contentions betwixt brothers, and betwixt them for a Crown, are like the Barrs of a Castle, once two never one again; Quickly after, the fire of contention, ra∣ked under cold Embers, burnt out again betwixt the two, brothers (Kings love not to know their heire, unlesse he come out of their own bowels) and consumed divers wor∣thy men in a mightie battell, whereby England won Nor∣mandy, and one the same day (such are the turnings in hu∣mane affaires) whereon fortie yeers before, Normandy over∣came England; And here Robert, who stood in a faire possi∣bilitie of two Crowns (of England and Ierusalem) was de∣prived of his hopes there in both places, and of his Dutchy also, of all he had: But there ended not his Tragedy; Out of Normandy he was brought prisoner into England, and committed to the Castle of Cardiffe, where, to adde to his misery, he had the misfortune of a long life (surviving, after he had lost himselfe, twentie six yeers) whereof the most part he saw not, having his eyes put out, whereby he was only left to his thoughts; A punishment barbarously infli∣cted on him, for attempting an escape, but wherein we may see the righteous Acts of God, withering those armes, which were reached forth against the hands, which embrac'd him in his swadling clothes (as the old Father speaks to his An∣dronicus) and suffering those eyes to be pickt out, that set so light by him, out of whose loynes he descended.

Gods ludgements are as the great deepe, and we are too shallow to conceive of them; but what lyeth on the top, or surface, as it were, we may take for our use; and that we have heard.

The next is concerning Edward the third of England. He stept over his Fathers head, to his Throne; That was not the Sons fault, (saith the Author) for he had the Crown by resignation from his Father. But Crowns are not easily parted with. The sonnes of Zerviah were too hard for him. The Father was over-powred (so just was Gods judgement

upon him, that before gave up his power to the lusts of o∣thers, who quickly set that under-foot, which is every mans master, and so made their King and people miserable) and then he must resigne what he could not keepe: so the Sonne was put in the Throne, and the Father thrust out. And persons of such eminency seldome finde a meane, be∣twixt the highest floud of honour, and the lowest a ebbe of disgrace. If they fall from their pinnacle, seldome do they meet with any stop, till they fall to the bottome.

The Father now unking'd was most miserably contem∣ned, most despitefully used, and then in a most hideous man∣ner murdered: He was forc'd (such instruments defac'd Majestie meet with-all) to sit on a Mole hill, whilst he was shaven, and washed with cold water out of a ditch; but, indeed, he told them, that, in despight of them, he would have warme water at his Barbing, and therewith shed aboundance of teares. Other vile reproaches were put upon him (as if he had not been anoynted with oyle b) and quickly after, his savage laylour muthered him, by thrusting up an hot Iron into his bowels, thorow an hollow instrument, whereby no out∣ward note might appeare, to bewray how he came by his death: so they gave out, that he dyed of extreame griefe; and so he did indeed, and of paine to boote. Though this were not the sonnes fault (so saith the Relatour, and it needs not our debate) yet the sonne had a punishment, and in a most high kinde, which requires our marke; for, having so plentifull and able an Issue-Male, as none before him or since; seven sonnes, whereof five lived to have issue, he had not yet a sonne of his own to sit upon his seat; He left his kingdome worse then he found it, and a great Inheritance like a large summe divided into Fractions; all was rent from him before he died, excepting onely the poore Town of Calais. So concludeth the storie and his life; which secu∣reth those of the highest degree, a That their Throne is establi∣shed in righteousnesse, a conclusion doubled twice, as the dreame b, because of its certaintie: And it instructeth those of the lowest degree; That they be subject to the fathers of

their bodies, and that the sonne thrust not into his fathers [Chap. 1] [§. 2] place, before he be fairely removed, and cold in his grave: It teacheth the childe to honour the father, and to see to it; That no despight be done unto him, which the childe can possibly keepe off.

And so much that thou mayest learn to honour thy mother, and thy father; (so I invert the order for this time) and that thou mayest not set light by either, so shalt thou escape the curse, and, as was said, be as one that layeth up a treasure. And now having digress'd a little, that thou mightest the better learne thy dutie at the wombe, and see how thou art engaged unto it; I returne againe to Him, to whom all honour, and praise, and thanks are due, for there we left.

§ 2. Thou must yet take further notice of Gods good hand towards thee, and of the wonderfulnesse of His work; for the goodnesse of God must interveine all along, which way soever our method leadeth; but while we are upon this point, it must be wonderfull in our eyes. It is not necessary, nor is it my care, to set my words in such an exact order or posture, as figures stand in Arithmeticke, whereof, if one be out of order, all are out of tale; it is not so in words; Consi∣der then,

He that gave thee roomth in the world, and bid thee stand out, when there was no need of thee, might have re∣fused that any should have been at further cost and trouble with thee, save only to wrap thee up in a winding-sheet, in∣stead of swadling thee in a blanket. He, that took thee from the wombe, might, the same moment of Time, have sent thee to the grave, and from thence to thine own place, the nethermost parts of the earth; where it is, I know not, but the farthest off from Him, who prepared it of old; and our own place it is, the proper and just inheritance of a sinner. Thus He might have dealt with thee, thus quick and short, as He was with those, who were once farre more excellent then thou art now, and yet falling from God the chiefe good, they fell from their happinesse, into a bottomlesse gulph of

irrecoverable misery, and both at one instant. In the same [Chap. 1] [§. 3] moment of Time they sinn'd, they also fell, and so fell, that they shall never rise again.

Take notice then thou must of Gods exceeding goodnesse and patience towards thee, in sparing and repreeving thee yet longer; And despise not his patience, and rich goodnesse: but account, that the Long-suffering of the Lord, is salvation; and sith he hath graciously spared thee thus long, Labour thou (it is the Apostles word, but too short of his meaning, losing much of its weight in our tongue, flat and dead to his un∣derstanding) make it thy greatest ambition, and account it thy chiefe honour, the top and height of thy preferment (for so much the word doth import, so labour, so contend) to be accepted of Him. Acceptance with the Lord, is the height of a Christians preferment, as it will be the Crown of his re∣joycing, and is the ambition of my Heart concerning thee, the very butt and scope, where-to tend all my endeavours.

§. 3. Consider again, as the riches of His goodnesse, so the wonderfull worke of His hands. He that gave thee a being, might have given a being only, and no more; or He might have given thee life and stay'd there; Thou mightest have been such a creature, which now takes the bone from thy hand, and licks the dish, and gathers the crums, that fall from thy table, thereby to sustaine life; and when that life is gone (which serves but for salt to keep the bo∣dy sweet) is laid in the ditch: such thou mightest have been, for in reference to our owne demerits, so vile, as a dogge, have the most excellent of sinfull men accounted themselves. And it was the lowest expression of humili∣tie, and abasing amongst the Hebrews: and so low, did the sense of their vilenesse depresse the excellent and honoura∣ble of the earth: Such a creature thou might'st have been; or a croaking Frog, or a loathsome Toad. It is amongst Au∣stins Confessions; Thou might'st (Lord) have made me even such an one; or a worme, or a flea, or a flie, which now thou canst fillip, and crush to death at pleasure. So thy Lord

might have dealt with thee, and have done thee no wrong at all. He might have given thee the stamp and outward impresse of a reasonable creature, and yet have wounded thee in thy crown; I mean, He might have strucken thee in thy reason and understanding-part, the dignitie, excellency, crown of the outward-man. So He might have done, thou wast in His hands, as the clay in the Potters, yet so He did not deale with thee. But according to His goodnesse, He vouchsafed more grace, more honour; He stamp'd upon thee an excellent image, and then admitted thee not into the lower ranke of His creatures, which lick the dust, and feed upon it; No, He hath made thee but a little lower then the Angels; and hath crowned thee, (as we read one was) in the wombe, with this honour, That thou should'st be Lady-Princesse over the creatures before mention'd, even over all the works of His hands (And God said unto them.) &c. Thus honourably hath the Lord dealt with thee; so as, though thou art the meanest of many, yet may'st thou take the words of Him, whom God exalted, and speake them out to His praise, For, they are proper and fit well, because so He hath exalted thee; Thou hast regarded me according to the estate of a man of high degree, ô Lord God.

Oh, that I could advance and elevate thy thoughts now according to the excellency that God hath stampt upon thee! That as thy stature is erect and up-wards, thy minde also, that yet more excellent part, might not be low and down∣wards, groveling to the earth, as if thou couldest finde rest unto thy soule, That chiefe good, in the bottom and under∣neath, where the worme creepeth, and the serpent eateth dust. This is the great mistake The Lord discover it to our hearts; It is the veyle spread over us, the Lord pull it off, for nothing more evidenceth the wonderfull deordination and disorder which is brought upon mans nature, then this, which I am speaking, doth;

Man abhors misery, yet he loves it in the cause thereof; he desires happinesse, but he seeks it in the place, and in the things much inferiour to and below him∣selfe:

Look up man, as one said, it is not there; it is higher. [Chap. 1] [§. 4] Thy very stature tells thee; That, thou seekest for, is not under thy foot a. Let the beast look thither-ward, and fix there, who cannot look nor rise an inch higher.

We disho∣nour our parentage, if, being born men, we do by an evill and beast-like conversation match our selves as with beasts, not considering our honour and dignity. Its farre worse to be like a beast in conversation, then to be born a Beast b; this is no fault, but a great fault, that. And such an one is he, who seeks nothing, nor savours nothing but earth, contrary to his nature, and Image stampt upon him. Assuredly, there can be no consideration so effectuall, to raise our thoughts and send them upwards, and so fix them on high, there to seek our chiefest good, as is the consideration of that Image, and superscription, which God hath stampt upon us, and ap∣pears unto us even through the outward man; thinke we thereof, and it will raise the spirit to the place, whence it came, unlesse we have that spirit of infirmity, we read of c, which bows us together so, that we can in no wise lift up our selves: That was an infirmity, the greatest that can be thought of, as now it is the commonest in the world; and from that uncleane spirit it is, who is stronger then we, and would lay us as low, as himself is. I know not what to say to it, for this infirmitie like an epidemicall disease, rageth every where, and presseth sore clinging us together. It is a spice of our pe∣remptory nature (before spoken of) of that crookednesse, which man cannot straighten. To God let us look, and on Him let us wait, till He shall say unto us, as to the woman, Thou art loosed from thy infirmity: for, till that time come, noble and excellent creatures though we are, the chief of Gods works, yet on the dust we shall feed, and fill our selves, as with the East-winde; I meane, with that which cannot satisfie.

For this we may be sure of, that as nothing can fit and fill up that stampe, which the seale hath made, but the very seal, which at the first stamp'd that impression or superscri∣ption;

so can nothing in the world, no not all the world, fit and fill up this image, which God hath engraven upon us, but He, that hath honoured us with such an engraving; He, and He onely can satisfie this Image. The eye (we know) is not satisfied with seeing, nor the eare with hearing. These things below us finde us still hungring, lusting, desiring; and so they leave us, still more unsatisfi'd. But He who hath stampt this ^a excellent image upon us, which should shew forth (as that engraving upon the plate) Holinesse unto the Lord, He can fit the same, He can fill it up and fully sa∣tisfie; So that me thinks (and with that I conclude) David hath a full expression, when he saith, When I awake, (that is, I think, in the day that I shall rise again) I shall be satis∣fied b with thy Image. God can satisfie David, and God onely, c and then, but not till then, fully, untill he awake out of the dust of death; for that is the time, when God is all in all: When I awake, I shall be satisfied with thy Image. And so much touching thy Image, that thou maist look on it, and behold His goodnesse that so engraved thee; and then, as thy Image directeth thee, look up to Him, till thou art loosed from that spirit of infirmity, and filled with His goodnesse, with His Image, which onely can fit and fill up, which onely can satisfie thine.

§ 4. There is yet another remnant of Gods goodnesse to∣wards this Image of thine; and thou must remember it to His praise, for it makes up the summe of His mercies, to thy outward man, and very much it makes for che beauty and comelinesse thereof, which consisteth but in the full number of parts, and in their comely order, wherein they are placed, hold∣ing conformity and proportion with the whole: For the beauty and comelinesse of the body, stands in an onenesse and fit agreement of many parts to one. I call this goodnesse of God a remnant of His mercy, or fagge-end thereof, not that it is so; for the mercy I shall remember thee of, is the verie beauty of His work, the excellency of thy outward glory, it sets it off to the eye, and declares the excellent skill of the Worker; But it is as a remnant or fagge-end in our

esteeme, we look upon it, as the list of a fine piece of cloth; we, too commonly, either behold it not at all, or account not of it at all; and all because, we have this mercy, we want it not. Assuredly the commonnesse of a mercy, and the not knowing the want of that mercy, is the cause we set no estimate upon it at all. Had the Lord dealt thus with thee (as He might, there are many monstrous births in the world, many in whom His Image (at the first not taken, but cast away) is doubly defac'd.) Had He made any part of thee double, which is single, or single which are double. Had He for one face (which no creature in the world hath but a man) given thee two; for one tongue, two; or for two eyes, two eares, two hands, two feet, but one. I will not instance in those so beautifying ornaments. Had the Lord for two eye brows (which are but a few haires, and they excrements of the body) yet, had He of them given thee but one, that want had taken nothing at all, from the bulke of thy body, but very much from the ornament thereof; so much, that thou canst not well think or imagine; But thou canst ima∣gine, that if any thing might have been spared, then an ex∣crement might; and if not an excrement, but deformitie would have followed, then, much more, if thou hadst want∣ed some excellent or more usefull part. Thou hast thy parts, childe, in weight, and in number, and in their order too, and due place, comelinesse, and proportion in all. Thou art not wanting, And why think'st thou? David that King and Pro∣phet, tells thee, Because the Lord had written all thy parts in His common place book; He speaks to informe man, and therefore to his capacity, for he is dull and slow to under∣stand. That, which we will not have forgotten, nor omit∣ted, nor slipt over, we will note in a book, and set it before our eye. In thy book all my members were written. Had the Lord left out of His book, thy eye, thou hadst wanted it, and then thou wouldst have said, Oh what a mercy it is to have windows to look out of! for now my body is to me a dun∣geon, and the world a prison. Had he left out thy tongue, thou hadst wanted it, and then, as thou maist use it, thou

hadst wanted thy glory, though otherwise, and by abuse, it is a world of wickednesse. But had'st thou wanted it, thou wouldst have said, Oh, what a mercy is it! what an happi∣nesse to have whereby to expresse my self! Whereas now a Shepheard takes more content with his dogge, then with me, one that cannot deliver my meaning a. It is so with the eare too, had it been left out, thou hadst stood amidst the people like a Statue, or walked with them, but converse thou couldst not. In His book were all thy members written, and thou mayest say as follows, How great is the summe of them! how great thinkst thou? put them all together as they are, and behold them, and thy self an epitome of the whole world, the Index of all the creatures; and therefore well mayest thou take the following words, speaking them to His praise, How great is the summe of them! Nay, should I call Man the great world, and the visible world before us the little world, I should say no more but what a Greek Fa∣ther hath said before me; So excellent and beautified a crea∣ture is man, when he hath all his parts, comelinesse and pro∣portion in all. I could be large here, but praise would be the summe of all, and praise is comely; Oh that men would praise the Lord for His goodnesse, and the wonderfulnesse of his works, even in this behalf touching our outward frame!

Consider now, and so I conclude this also; Hath God written all thy members in His book, not one is left out? Hath He set them in a comely and decent rank and posture? And is this order and uniformity comely and goodly to be∣hold, as Souldiers well disciplined, or as an Army with Banners? We must needs grant, it is so; it is gracefull in the eyes, as the contrary, an inconformity and disorder in parts, would have been as unseemly, as to see Souldiers breaking their Ranks, or an Army routed.

Then consider but this, what then is the beauty of a well-ordered soule?

Think but so, and certainly thou wilt think, that nothing in this world is of sufficient worth to put us out of frame. This thought set home, may carry the soul like the Sunne, which

worketh upon all inferiour things, but is not wrought upon by them) above forms and stormes too, in an uniform way, in a constant course and tenor, like it self, sutable to its own dignitie, and keeping its distance.

We take a view now of the way we have gone, and of the observations in our passage.

This first, that it was the Lord, who curiously formed thee in the wombe, He brought thee thence, (and yet thy engagement to thy parents no whit the lesse) He gave thee a being amongst the creatures, and those of the highest ranke; He put thee into an house, like a rich Heire, ready furnish∣ed a; He crowned thee with honour, and gave thee domi∣nion over the works of his Hands. In His book were all thy members written, thou doest not want one of them; and how great is the summe thereof! so great, that thou art the epitome of this great world, the Index of all the creatures; which sets deep upon thy score; thou hast much to return unto the Lord, if thou doest return according to that thou hast received. So God hath exalted thee, so shouldst thou exalt the Lord; and all this from thy outward frame, the site and posture thereof. And so farre we are gone, and be∣fore we go further we must take fuller notice of things we have passed briefly over, for they are observable.

§ 1. We are Gods workmanship, His building, wonderfully were we made by b Him, accordingly should we strive to live unto Him; if we ask more grace, He will not deny us it; A strong argument it is, c We are the workmanship of thy hands; and as strong is this; Created in Christ Iesus unto good d works.

† 1. 2. He brought us forth thence, where many miscarri∣ed because there was no power, that our praise might be alwayes of Him. And He gave our parents charge over us, and them a strong affection, to discharge that trust, though we were froward, and like perverse children, which enga∣geth mightily to honour the parents, to obey them in the Lord. And to do what possibly we can, and all too little, for their good, if they shall need it, and for the promoting their

comfort in the childes well-doing, the very garland of their hope, and sore travell under the Sunne, and a very cordiall to their drouping spirits.

§ 2. His exceeding patience to us ward, in sparing us so long, and His good providence over us, all this time, but spe∣cially then, when we could have none for our selves, when we foresaw nothing, not not a pit before us; For mark, I pray you, that little thing, such an one I was, so wast thou; and let us not carelesly behold him. If now he be out of the cradle and the armes, and can do more then creep by the wall, we shall see it still in harmes-way, now pu••dering in the fire, then in the pot of seething liquour, then up the stairs it will creep, and down again it tumbles, with little or no harm: And if it can break the mother prison, we shall see it march∣ing in the streets, presently in the Carts way or under the horses heels, perhaps (as his strength is) upon their backs, or upon some Ladder, or some Tree, where he ventreth his necke for an apple, or a lesse matter. Like a Lapwing it is, Squerill headed, still skipping into danger, not so quicke to get from it. Such like and many more dangers attend that silly age. So that this is a sure thing which I shall tell you; It was not the care of the earthly Father, though he was carefull with all his care; nor the tender hand and eye of the Mother, though both still helpfull and wakefull: nei∣ther this nor that was it, which provided for the childe, and secured its safety: but the providence of the Almighties eye; His good hand upon the childe, that kept it. That, that was it, and to that we must sacrifice, that we have been preser∣ved where so many have fallen; and escaped those snares and dangers wherein so many have been taken; Make this use we must of the casualties. And forget we must not the many diseases, this vile body is subject to, which we have been kept from or delivered in. Plinie reckons no fewer then 300. from top to toe; I mention but two, and they be capitall ones, the Evill and the Falling sicknesse, very incident to children, and makes their life but a death to themselves and friends. That we have been preserved and delivered

thus and thus, what a mercie herein! what praise there∣fore!

3. He hath ranked us in His highest form, amidst His chiefest creatures; that our thoughts should be on high, and our wayes on high. Noble creatures we are of an heavenly stamp, impresse and superscription, that our carriage and de∣portment should be answerable. Oh then how is it, that the horse and the mule, which have no understanding, should teach their Lord, and this Lord so brutish, that he will not be taught by them! We put bits in our horses mouths, and they obey us. The dogge follows our foot, and will be struck by our hand; the d Storke, the Crane, the Swallow know their season; The e Ox knoweth his Master, and the Asse his Crib: but man is become brutish, he considers not.

Every f kinde of beasts, and of birds, and of Serpents, and things in the Sea, is tamed, and have been tamed of mankinde. But man is the unruly creature;

the ungoverned person, yet hath he reason to guide him; Reason, I say, the crown and dignitie of a person; when the naturall powers and noble faculties are entire and sound; a great good mercy, go to Bedlam else, and enquire we there, but that we need not do, we need but go, sit down, and hearken there, and then we must needs say, Oh what a blessing is it, what a mercy! that we have the use of reason, that our understanding part is sound and perfect: He hath reason, I say, to guide him; the fear of the Lord to awe him; His word to instruct him; and if he be not guided, reclaimed, taught, he will have no excuse, no pretext for himself: for, saith g Chrysostome,

man tameth the Lion, and he leads the Beare, and he frays the Serpent, that he hurts him not;

thou art unexcusable then, O man, if thou art an u••••overned creature; so the Father reproves man made in 〈◊〉〈◊〉 image. And Elihu to h Iob, gives us as full a reproofe, and concludes the use, saying, But none saith, where is God my Maker, who giveth songs in the night? Who teacheth us more then the Beasts of the earth, and maketh us wiser then the fowls of heaven?

4. Lastly, he hath given us our parts, proportion, and

comelinesse in all, nothing wanting; what praise therefore! we have the candle of the body, whereby we escape the pit under us, and the rock before us: a great mercy, ask him else, who at noon-tide gropes his way as in the night. We have tongues, whereby we may make our thoughts known: and eares we have, whereby we understand what others say to us. The nose beautifies the face, we must not forget that, for a great ornament it is, as the want thereof defaceth, and disfigureth, nothing more: the Virgins thought so,

who (saith the i Anatomist, and out of our Chronicles too) cut off their noses that they might prevent, both love, and lust from their amorous but bloudy conquerours.

This organ we have, a great comelinesse to the face; and the stomacks taster it is, of as great use also. We have hands both, the in∣strument k of instruments, an excellent instrument. We have feet two, whereby we can walk and go, and, as occasions are, run; all these instruments we have, and exceeding great mercies all these. Ask him else, who hath eyes, but sees not; a nose, but smels not; a tongue, but speaks not; eares two, but hears not; no more, then the deafe l stone, we read of, or then, if there were seven walls, betwixt him, and the speaker, ask him; and him, who hath no hands, or but one, or if two, yet no use of either, ask him; and him, who hath no feet, or but one, or if two, yet walks not, ask him. Ask we this man and that, and the other, and say we, what we are assured, these defective persons would all say: Oh what mercies are these! of what use and account! how pretious should these be, eve∣rie one in respect of both their use and esteeme! How do these or∣gans, these instruments, adorn, beautifie, honour the outward man! how serviceable are they thereunto! Oh how should we serve our Creator, who hath made us so! how should we not give all, and every part to serve Him, and to advance His glory! And so much, so little rather to the outward frame of body; and to the great and many instructions therefrom. The inward frame of spirit comes now in the second place to be treated of.

CHAP. II.

[Chap. 2] Our inward frame of spirit; how, naturally, depraved.

THou must now take a view of thy in∣ward frame, the frame of thy revolting heart: revolting, I say, from Him, who hath done all this for thee, whereof thou hast heard; who summes up all things in Himself, being all sufficient, the fountain and Ocean of all our happi∣nesse; from Him are we parted, and to cisternes we are come, to creature-comforts, which emptie faster then they fill; yet, after them our hearts wander, from creature to creature (for so our comforts here lie scattered) like the Bee, from one flower to another, seeking fulnesse but finding emptinesse, for our owne findings are sinne and death. Such a generation we are, and so degenerated, even from the day that we were born (for Grace makes the diffe∣rence, and separates, not the wombe) polluted in our owne blood, to the loathing of our persons, and the magnifying of His grace, who regarded so low an estate, making it the ob∣ject of His pitie. So here in this Chapter I can make no divi∣sion; for, though I am to speak of a Body, which hath many members; of a Root, which puts forth many branches; yet is it but a body of death, a root of bitternesse. And so spirituall it is in working, so speedy and quicke, and with such con∣sent, and agreement also, that I can see no more reason to divide here, then Abraham did to divide the Birds, But them he divided ^a not. It is sufficient to shew this body, as in a glasse darkly, how filthy and lothsome it is. And for this purpose, we will look on the 16. Chapter of Ezechiel, which gives the clearest reflexion, and as fully sheweth a man to himself, as any glasse in the world. But then the eye must have a property, which the outward hath not, to look in∣ward, and to see its self, which imployeth, it hath received

an anoynting from above. But whether we have it, or have it not, (Ezek. 16.) a fit glasse it is to see our selves in. If we could lay our selves close up on it, as the Prophet applyed himself to the child, the proud heart would fall, the haughtie looks would down. And therefore, That thou mayst take shame to thy self as thy just portion; and the more advance God, and the riches of His goodnesse m according to the doctrin of the Gospel; (God is never exalted, till man is laid low; nor is Christ precious, till we are vile) Consider thy selfe well, and begin there, where thou tookest thy beginning. There thou shalt finde the first Corner-stone, in thy founda∣tion, was laid in bloody iniquities, in which thou wast con∣ceived; The very materialls of soul and body, whereof thou dost consist, were temper'd with sinne, like the stone in the wall, and beame out of the timber; so as they cryed out, even the same moment thou wast born, rase this building, rase it even to the ground. And the cry had been heard; and thou hadst been sent before this time to thy own place, but that mercy came betwixt, even the cry of that bloud, which speaks better things, then the bloud of Abel. And that cry, was heard, so thou wast graciously spared; and behold what riches of grace, here are shew'd unto thee; for, thou wast then as wholly naked and stript of all goodnesse, as thy bo∣dy was being newly born; and as wholly invested with the worst filthinesse (for it is expressed by such things, which are not comely to name) as thy body was with skin, and thy bones with flesh.

So thou camest in, n a very little childe, but a very great sinner, not after the similitude of Adams transgression, for sinne was actuall in him, breaking a Commandement; Originall in thee for thou brought'st it into the world with thee; And a world of wickednesse it is, defiling thy Body, & setting on fire, not thine own only, but the whole course of nature; for thou hadst an hand (to use M^r. Boltons words) in that fire-work,

which blew up all mankinde; he means in Adams trans∣gression

(in whose loins thou wast, as a branch in a com∣mon

stock) which brought forth such a bloudy sea of sinne and sorrow into the world.

I will hold thy thoughts at the wombe, so may'st thou the better know thy selfe for ever after; From thence thou cam'st into the world, a sinke, a Sodome of all filth and im∣puritie. Thou hast inherent in thy bowels secret seeds, and imbred inclinations of all sinne. The principles of Hazaels bloudy cruelties, of Athaliahs treasons, and Iezebels lusts; The wombe, the seed of all the villanies, that have been acted in the world, which Saint Paul hath sum'd up together in his first chapter to the Romanes. 1 Tim. 1. 2 Tim. 3.

Thou hast within thee the spawn, the fomenter, the forma∣tive vertue of all that hellish stuffe. All those flouds of un∣godlinesse, have no other originall fountain, from which they issue, then this sinne, thou art now taking a view off. Thy Heart is the Treasury of all that wickednesse, and if the Lord shall rip up the foundations of thy nature, as He may, and in mercy also, then wilt thou know I do not speak parables. But if thou canst not follow sinne to its first origi∣nall (if thou could'st so do, thou would'st feare it more, and flie from it faster, then Moses from the serpent, for more active it is and hurtfull) if thou hast not learnt so much, yet then learne now, and follow the streames, they leade to the Spring-head. Know then, whatsoever vanitie, ignorance, or darknesse is in our minde; whatsoever swarmes of foolish thoughts, whatsoever insensiblenesse in our conscience, whatso∣ever disabilitie or enmitie is in our Will; whatsoever unfaith∣fulnesse o leaking or running-out in our memory, whatever lea∣ven or corruption in doctrine or manners; whatsoever bit∣ternesse, dissentions, wars, devouring words; To conclude, whatsoever we have found in our selves, or observed from others, to breake out of the mouth, at the eye, like the pur∣ging of a corps, now the soule is out; All this is but the issue of this body of sinne, which thou carryest about thee; All that, hath no other originall fountain, from which they issue then this sinne.

When we let our tongues, and eyes, and eares, loose and at libertie, keeping no watch over the one, nor making no co∣venant with the other; when, I say, we doe thus, set the doores, windows and all open; we then commonly excuse our selves thus; That though we speake merrily, yet our minde is good; And though our eyes wander, yet our heart walkes not after our eyes p; And though we let in vanitie by the eare, (as the wooll sucks in water) yet we can keepe the inward man cleane and pure; this is our excuse, and we would be pardoned: But the excuse is worse then the fault; for we must know, That the tongue, the eare, and the eye (these doores and windows of the soule) The feet, and the fingers (there is a q speaking with the one, and a teaching with the other) All these are but as a little Comentary upon the great Text of the heart; they do but serve to make plaine, so as he that runs may read, what lewdnesse and frowardnesse lyes in that depth, involved there in more hid, darke and obscure characters. Or, to use a plainer metaphor, and according to the sacred Scripture; The heart is the treasury, the ever▪going mint, wherein our thougbts r hammer mischiefe. Out of that aboundance the mouth (so of the rest) filleth and emptyeth it selfe. If there be a little vanitie upon the tongue, we must conclude there is much in the heart; if the eyes be full of adultery, then the measure of the heart is pressed down run∣ning over. That vanitie, which is shewed openly by the outward members, is but like the money a rich man carryes in his purse, to be laid forth upon all occasions, compared with that, which is in the bag or chest; there is the store. The mouth is but as the cistern; the heart is the well, that fills it; The aboundance is in the heart, there is the treasury: And this thou carryest about thee. Nay, it is within our earth, more inwrapped within our nature, then the Ivy within the wall, as fast as with a band of Iron, and Brasse. And it is (as was said) the acting, sinning, brooding sinne, the fountaine and inlet of all we can call evill; The first matter of all our misery; The tinder of lust, disposing us to evill, and causing an aversnesse to all good: This is the treasury,

thus we have look'd into the aboundance, that is in the heart of every mothers childe: In all it doth not breake out alike, God in mercy to mankinde, and for preservation of society, restraining the dominion, and over-ruling it in some; And some again having received more grace, prevailing over the same, with the wrestling of God; strong wrestlings s. But with∣in us this aboundance is, I meane, this sinne dwels within the best of men; The life thereof is prolong'd t, though the domi∣nion is taken away. And its kingdome, (to allude to that place) is partly strong and partly broken u. And hence is that, which ever hath, and ever will make the people of God vile in their own eyes, and to loath themselves, witnesse their low and base account of themselves; Dust and ashes saith Abraham; (we may say that, and more, even what was said of a bloudy persecutor, we are earth mingled with bloud, and to the same fiercenesse we should proceed, were we not re∣newed or restrained.) x Lesse then the least of Gods mercies, said Iacob. What am I? a dog, fit to lye under the table; a dead y dog fit for the ditch; It was the lowest expression of humilitie, and we know whose it was. It is Thy z mercy we are not consum'd, so the Church makes her acknowledgement, when she was brought even to the dust of death: Though the Church be smitten to the place of Dragons, yet if it be a∣bove hell it is mercy, so she accounts. Nothing, (saith Paul) not worthy to be accounted an Apostle a. And to mention but one neerer our own times, a true b Antipas, a faithfull wit∣nesse, a holy-man, yet thus vile and abased in his own eyes, and feeling; I am as dry as a stone, a most miserable hard-hearted man, an unthankfull sinner; Thus subscribed he his letters, Humble Iohn Bradford.

And this is the reason, why I would have thee, childe, look back to the rock, whence thou wast taken, and stay thy thoughts there, even to humble thee, and to make thee see, how vile thou art, that thou mayst exalt Christ. Certainly there is no such ground for humiliation, that can be thought of. Search then this nature of thine, and search in to the bottome; There is no quick flesh, till we come as low in

our search as David did, to our conception and birth.

The plough must go so deep, as to strike at that root, where∣to sinne is fastned, else we sow among thornes: Slight not sinne here; b

Corruption, the lesse we see it, and lament it, the more it is; sighes and groanes of the soule, are like the pores of the body, out of which the sick humours spend and become lesse.

Here thou must begin thy repentance, for this sin thou must be humbled, more then for actuall sinnes; for this is the acting brooding sinne, this, as was said, is that which breeds and foments all our trouble.

It is c good to follow sinne to the first Hold and Castle, which is corrupt nature; Indeed the most apparent disco∣very of sinne is in the outward carriage; we see it in the fruit before in the root; as we see grace in the expression before in the affection: But yet we shall never hate sinne throughly, untill we consider it in the poysoned root, from whence it ariseth. That, which least troubles a naturall man, doth most of all trouble a true Christian: A naturall man is sometimes troubled with the fruit of his corrupti∣on, and the consequents of guilt and punishment, that at∣tend it, but a true-hearted Christian, with corruption it self; this drives him to complaine with Saint Paul: O wretched man that I am, who shall deliver me? not from the members only, but from this body of death.

We must be humbled for actuall sinne, but that is not low enough; he that goes no lower, doth but, as if a man should rub his nose to make it leave bleeding. As in good things, the cause is better then the effect; so in ill things the cause is worse. There is more heat in the furnace, then in the spark; more poyson in the root, then in the branch; more bitternesse in the spring, then in the streame. It is not actuall sinne, that only or primarily defiles me, I must look back to my first originall, I was tainted in the spring of my Nature, that is worse, then any of those filthy streames that come from it; my Nature is subject to break out continually upon any, upon all occasions; pray we then, Lord strike at the root, dry up the fountain in me.

Oh, d if we could but one whole houre seriously think of the impure issue of our hearts, it would bring us down upon our knees in humiliation before God. But we can never, whilst we live, see so throughly as we should into this depth, nor yet be humbled enough for what we see. How should it humble us, that the seeds of the vilest sinne, even of the sinne against the holy-Ghost, is in us? And to heare of any great enormous sinne in another man, consi∣dering what our own nature would proceed unto, if it were not restrained? we may see our own nature in them, as face answering face; If God should take His Spirit from us, there is enough in us to defile a whole world.

We cannot see the Dregs in the bottome, before we see the vessell shaken. Sinne may lye dormant, like a dog asleep, for want of an occasion to jog it, and all that while, we may keep clean, as a swine in a faire meadow. We know not our own hearts, till an occasion be offer'd, nor then neither, un∣lesse we plough with Gods Heifer, till His spirit bringeth a light to ours. I hold thee the longer at this point; Because it is the maine point. The more we consider the height, the depth, the breadth, & the length of this misery, the more shal we be humbled in our selves, and magnifie the height, the depth, the breadth, and the length of Gods mercy in Christ. e The favourers of Nature, are alwayes the enemies of Grace; This, which some thinke and speake so weakely, and faintly off, is a more enemy to us then the divell himselfe; a more neere, a more restlesse, a more traiterous enemy, for by intelligence with it, the divell doth us all the hurt he doth, and by it maintains forts in us against goodnesse.

Therefore slight not sinne here, nor thy misery by sinne; According to those steps thou canst go down into this depth of thy misery by sinne, thou shalt rise upward again to the greatnesse of Gods love in Christ, and so fetch happinesse out of that depth also. Here it is most true, one depth calleth un∣to another depth. If every step or Article in the first, (which is misery by sinne) do not more and more humble us in the sight of our misery; no Article in the second part (which is our redemption by Christ) can comfort us.

Enlarge thy sinne to the uttermost that thou may'st mag∣nifie the grace of Christ. Lessen not, mince not sin, in hope of pardon. Little sinne to forgive, will make Christ little lo∣ved. The height and depth of mercy cannot be sounded, but by the measuring line of misery.

We must be brought to Davids acknowledgement; f There is no soundnesse in this flesh; no part of health or life in our sinfull nature, which was most fully signified, in that, which was most remarkable (saith M^r. Ainsworth g.) in the Law of Leprosie;

That quick or sound flesh in the sore, should be judged leprosie, and the man uncleane; whereas, if the leprosie covered all his flesh, he was pronounced clean.

Hope not then in small sinne, but in great mercy; and that it may not seeme small (for that is the feare) think thus; Can that pollution be small, which hath past through so many Iordans, yet cannot be cleansed? Can that root be any other then a root of gall and bitt••rnesse, which hath defiled all, and all parts and faculties of All? Can that Stump be small, that hath thrust out such strong branches, and those so often cut, and he wed at, and yet growing again? Can any sparke be little that comes from such a Treasury? Think on this, and think seriously, whether here be not cause of loathing; take it actively, that thou shouldst loath thy self, or passively, that thy person should be loathed: Cause of loathing there is, & of de∣spairing also, in thy self, but not in another: Cause to go out of thy self for mercy, no cause to despaire of mercy: A great sinner hath a mighty Redeemer, but he wil not roul himself upon Him, That is mighty, till he feeles himself to be such a sinner as we heard, a great sinner; which consideration will drive the soule upon another rock, if we observe not how the Prophet pleads for mercy upon this very ground, Because his sin is great h. The glory of God is great in the salvation of great sinners: And by putting confidence in Him, Who is mightie, we lay Glory and Majesty upon Him; for to those words we may properly allude, i His glory is great in thy sal∣vation, honour, and Majesty hast thou laid upon Him. Our thoughts are straitened now, yet think we on the riches of

His mercy, Who, when we were as out-casts, to the loathing of our persons, in the day that we were born, when we lay polluted in our own bloud, said unto us at such a time, as that (Ezek. 16.) Live. If we think ^k on this, we think on a Love, which passeth knowledge; on a mercy, whose height and depth, and breadth cannot be measured: but if we can spread it up∣on our sinne, as the the Prophet himself upon the childe, we shall finde it equall to all dimensions.

And this is the Love of Him, who gave His Sonne; and the obedience of that Sonne, who gave Him self for our ran∣some, a price that cannot be valued, for it went to the worth of souls. And this He did, being made, as Luther said well, the greatest sinner in the world, suffering what was due to such a sinner, eternall wrath; not in respect of its duration, for it was of a short continuance; but yet eternall, in respect of the excellent dignitie of the person suffering, who was the eternall Sonne of God.

And this He suffer'd, even such a weight of wrath, that He might free us from the same, I mean, that wrath, which is to come, which hath in it, the very life and spirits of wrath. The present wrath, though it lye heavy for sinne, yet it is but for present, but the wrath to-come seizeth upon the soul, and ly∣eth upon it to all eternitie l; And this is the life and spirit of this wrath, the thought whereof swallows us up, as a drop is swallowed in the wide Ocean. This weight He suffered as the greatest sinner, that He might save to the utmost those, that come unto Him. Mark it,

for the houre may come (saith m M^r. Hooker) when we shall think it a blessed thing to heare, That, if our sins, were the sins of Popes and Cardinals (ours are very great, having had a clear sun∣shine of grace so long, & yet not walked as children of the Light) the bowels of the mercie of God are larger.

I must reade his following words too,

I do not propose unto you a Pope with the neck of an Emperour under his feet: A Cardinall riding his horse to the bridle, in the bloud of Saints: but a Pope or Cardinall sorrowfull, penitent, dis∣robed, stript not only of usurped power; but also deliver'd

and recalled from errour; Antichrist converted, and lying [Chap. 3] prostrate at the foot of Christ:

And shall I think that Christ will spurn at him? No, He suffered to the utmost, that he might save to the utmost those that beleeve, whom he maketh the righteousnesse of God; re-instateth in the Para∣dise, which they lost, that there they may live ever, with their Lord, partaking with Him of an exceeding weight of glory.

And here (for the time would fail me, my understanding both) I would fix thy thoughts, even at this well of Salva∣tion. On this Rock I would settle thee, but that my hands are too short, but under the shadow of thy wings, my heartie desire is that thou mayest trust, and dwell for ever; then hap∣pie art thou, and for ever happie, for this Rocke is Christ, from Him issueth water of life, healing sinne, washing away guilt; sweetning sorrow, swallowing up such a Death (be∣fore mentioned) with all its issues. Christ, I say, get Him, thou hast all, a Sea, an Ocean of good things (as Clemens cals Him:) cleave to Him, He hath strength enough; enough against all assaults from within, from without. He and His righteousnesse answers all, makes us firme and stedfast like an everlasting foundation, the gates of hell, nor policie, nor strength shall prevail: All in Him, all of Him, all from Him. And all this, as it is fully discovered in his Word (therefore let it be thy delight, and thy counsellour, and pray, that His Spirit still would be thy Interpreter, for without Him, it is as a Book sealed) so was it figured out and sealed unto us in Baptisme. But before I come to that Sacrament, we must look over what was said touching our inward frame of spirit; Where we behold from what a dignitie we are falne, into what a depth of miserie; That the Scripture speaks not in vain, The o heart is desperately wicked. It is for hardnesse, like the nether mil-stone, the Rocke, the Adamant; It is in point of conversion or turning unto God, as dead as a doore-naile; as unchangeable as the spots of a Leopard. It is in point of that poyson, malignity, and rage, that is in it, a Lyon, a Dogge, an Adder, a Dragon, an Aspe, a Viper; in point of

uncleannesse, like a Leper, from head to the foot polluted. All this and much more, That we may remember and be con∣founded, and never open our mouth any more b, but in acknow∣ledging our selves, unclean, vile, lothsome; and in magnify∣ing the abundant treasures of grace, and riches of mercies, in and through Christ, freely offered and secured unto us, in Baptisme, which now comes to be treated of, &c.

CHAP. III.

Baptisme; the outward; the inward; the secret and mysterious working thereof.

BAptisme, wherein sacramently is a bloud to justifie, and water to san∣ctifie; even all Christ in that signe of water, to quicken, to renew, to sanctifie. He bids us in this Sacra∣ment, wash, and be clean, as in the other, eat and live. There we put off the old man with his lusts, and we put on the new man with his righteousnesse; here we are made one with Christ, as a branch with the vine, as a mem∣ber with the body; we are Christs, and Christ is ours; we are as truly united unto Him, as is my hand to my arme, my arme to my shoulder, both to my head: as truly, I say, but more strongly and firmly (for these may be parted) though my outward sense gives me not a feeling of it: but such a neere union there is, and it is sealed unto us in Baptisme: I meane not that (as was said of circumcision) outward in the flesh, made with the Hand, sprinkling the face, which doth but tye us to the body in an outward profession, as a graft to the stocke, from whence it hath neither life, nor nou∣rishment; it doth not put us into Christ, nor will it in the day of visitation, and separation, difference us from the

Heathen b, but exposeth us rather to more wrath. And this outward Baptisme, which, without an inward work, clean∣seth not, is as much as the Baptist, that is deputed by the Church, can administer. Iohn, who was the greatest, that was born of women c, could reach his hand no further then to the outward water, and dipping therewith. It is the Baptisme made by fire and the holy Ghost, which reacheth to the heart, which cleanseth and purgeth indeed. He or she who have received this washing, who are purged from their old sinnes, may glory in their fountain, opened for sinne and for uncleannesse d, and in their priviledges, worthy to be glo∣ried in, as we read a great Emperour did, more then in his Imperiall Crown ^e; for what greater glory is there, then to o be of the off spring of God, to receive the adoption of sonnes, and daughters; and to have that worthy name to be called upon us; and such honour have all thy Saints.

And now we are come to a great secret. The way how the Lord works, and upon whom He works, is more secret, then is the winde, which bloweth where it listeth, &c. and as indiscernable to sense, as is the knitting of the bones in the wombe, and covering of them with flesh. What we can∣not conceive, pray that we may admire; what we cannot understand, pray we, that we may experimentally finde and feel, that, though we cannot comprehend, we may be com∣prehended.

The Lord knoweth who are his, and it is a great secret, yet His secret is with them that fear Him; I mean (not alwaies, and with all that fear Him) they know that they are His, though yet all know it not, nor some at all times; and this they know as not by extraordinarie revelation, so, nor by prying into his secret Decree, how there He hath disposed of them. This will, as by fixing our weake eye upon a strong object, blinde us with light. It is a ventrous, and a bold com∣ing unto God, and most dangerous also, for if we climbe up unto His Decree, we shall fall into the gulfe of despair, because we come unto Him without a Mediatour f

In doubts of Predestination, begin from the wounds of Christ;

that is, from the sense of Gods love in Christ, we should rise to the grace of election in Him, before the world was. It was Lu∣thers counsell, and he found it of force against the devises of Satan g.

The way to melt our hearts into a kinde repentance for sinne, is to begin from the love of righteousnesse, and of God, all figured out in Baptisme, as well as in the Supper. And this also was Staupitius counsell to Luther, whereby he made the practise of repentance ever sweet to him, whereas before nothing in all the Scripture seemed so bitter h.

But now suppose our case to be this, and it is most likely to be so; that we finde no work of the Spirit upon us, no change wrought by His renewing grace; we are, as we were, not cleansed from our old sinnes: we have passed over this Iorda••, we have gone into this water, and we are come out as unclean as before, our hearts are not sprinkled. We see a price paid for us, and no lesse then the price of the blood of God, yet we have not consecrated our selves to Him, who hath so dearly bought us, yet we have not accepted Him for our Lord (though we are His purchase i, and for this end He died and rose again) but other Lords rule over us: And though we be called by His name, yet we walk in our own wayes, serving divers lusts, as if we were our own, and not peculi∣arly His, who bought us with a price. If, I say, this be our case, then Luthers counsell is observeable, which is this, To enter into our closet, there to spread our selves before the Lord, in humble confessions, as followeth.

k

Lord, thou hast set a fountain open, but to us it is sealed; Thou hast bid us wash and be cleane; we cannot, we are no more able to wash our selves, then we can take out the seeming spots in the Moon. Thou hast said, When will it be? &c. we say, it will never be, no, not when the Rocks flie in pieces, and the earth shall be no more; but then it shall be, when thou, giving that thou commandest, art pleased

to make us, as thou wilt the heavens and the earth, all new. Thou hast commanded us to come unto Christ, that we might live; we cannot come, no more then Lazarus could, by his own power, cast off his grave-clothes, and turn up the mould from over his head, and stand up from the dead. We are bound up in unbelief, as within gates of brasse, and barres of iron.

Thou hast said, Turn ye every one from his evill way; we say, we cannot turn r, no more then we can turn that glori∣ous creature, which, like a Gyant, runnes his course; so gyant-like we are, and so furiously marching on in our own wayes of sinne and death. This is but part of our confession.

2. We must acknowledge also, that righteous is the Lord in commanding what is impossible for man to do:

Because the Lord did not make things so at first; He gave us a great stock to deale and trade with, but like unfaith∣full stewards, we have wasted the same, and so have dis∣inabled our selves. Our inability was not primitive and created, but consequent, and contracted; our strength was not taken from us, but thrown from us.

This is the principall point of confession; our inabilitie comes out of our own will s originally, we will not be cleansed; as Tho: so say we, in effect, not, we cannot, but we will not, we will deny the Lord, that bought us: we will not come unto Him that we may live;

so stiffe are our necks, and so hard our hearts, that we will not turn: for though out of the very principles of Na∣ture, we cannot but desire happinesse, and abhorre mise∣rie, yet such a deordination, and disorder lieth upon our Nature, that we are in love with eternall miserie, in the causes, and abhorre happinesse in the wayes that lead unto it, our will is the next immediate cause of sinne; it puts it self voluntarily into the fetters thereof; Necessity is no plea, when the will is the immediate cause of any action.

Mens hearts tell them they might rule their desires if they would; For tell a man of any dish, which he liketh, that there is poyson in it, and he will not meddle with it;

So tell him that death is in that sinne, which he is about to commit, and he will abstain, if he beleeve it to be so;

if he beleeve it not, it is his voluntary unbelief and Atheisme. If there were no will, there would be no hell, as one saith. And this is the confession which goes to the core of sinne; and it must not be in word and in tongue, but in deed and in truth, for it is the truth. And if we can thus spread our selves be∣fore the Lord, if we can willingly and uprightly t own damna∣tion, as our proper inheritance (to that the heart must be brought, and it is the Lord that meekneth it so farre) if we can willingly resigne our selves (for nothing is left to man but duty, and resignation of himself) it is not u possible then that we should perish. He will make supply of His strength, what is wanting in ours; He will give, what he commands; He will give clean waters; He wil create peace; He wil strengthen our hand to lay hold on rich, and precious promises. And then we cannot possibly be barren or unfruitfull in the know∣ledge of the Lord Iesus Christ; we cannot but gird up the loins of our minde, giving all diligence (x ordinarie diligence will not get ordinary preferment, much lesse will it a Crown.) The Scripture saith, Giving all diligence, waiting the sealing and testimony of the Spirit, and walking in all the wayes of righteousnesse, whereto the Apostle presseth at the end of everie Epistle: for whom the Lord justifieth, He sanctifieth; and if we finde no fruits y thereof, we have cause to suspect that the Stock is dead; if no glimpse from that shining light of our sanctification, so as men may see our

good works (which justifie before men) then we do ill to boast of a burning light, which is our justification, and more hid within. Nor is it a point of sound faith, to put the weight of our salvation upon what shall be, shall be, nothing can be done, without Gods will. That's true, but this is Gods will too a, even our sanctification, and this belongs to us, even subordinately, to serve Gods providence, with our own circumspect fore-sight, care and labour, knowing, that His providence doth not alwayes work by miracle. I do not blame them, nay I commend them, who say still,

If God will, and referre all thither; but I blame them much, who say, If God will, He will perswade me, He will convert me, in the meane time they do just nothing. A faire speech this, to say, If God will; but a soule practise, in the meane time to do our own will: we must labour, we must endeavour our utmost, then say we, If the Lord will; if so we do not, Gods will will be done upon us, we shall never do His will.

To this purpose Chrysost. very excellently in his first Tom. thirteenth Sermon towards the end. And so much touching the inward Baptisme made by fire and the Holy Ghost: The secret working of it in our hearts, and what way we are to take, in case we feele not that inward power. Now I come to that in Baptisme which speaks to our Eye and Eare.

We had our Sureties in Baptisme, who stood and pro∣mised in our steeds; which solemne custome, and the fitnesse of it, I leave to the discission of the Church, whereunto we may see reason to yeeld z; leaving that, these two things are clearly figured out unto us in Baptisme, a death unto sinne, a life unto righteousnese; and both these, in the death and re∣surrection a of Christ, which are the two moulds wherein we are to be cast, that we may come forth like Him: and there is a virtue, and power from both, to cast us in and mould us thereto; for, if in the dayes of His flesh, there went virtue out from even the edge of His garment to do great Cures; then, much more, from His owne self, and from these most principall and powerfull actions, of His own self, (His

death and resurrection) there issueth a Divine power from His death, a power, working on the old man (or flesh) to mortifie it; from His resurrection, a power, working on the new-man (the spirit) to quicken it; a power able to roll back any stone of an evill custome, lie it never so heavy on us; a power able to drie up an issue, though it have runne upon us twelve yeers lo••g, these are Bp. Andr. words not one grain too light. We see in that Element the price paid for us, and the equity hereof, that we should glorifie Him, whose purchase we are. How should we live in sinne, that lay so heavie upon the soul of Christ, and could not be purged, but by the bloud of God?

And how should we not be wholly consecrated to that Lord, who so dearl bought us, in whose Name, we were all baptized (and that is to consecrate our selves up, as not our own but anothers) and whose Name is called upon us. It is b a worthy and honourable Name indeed, and it must be honourably answered. It was a sad, and wise reproofe, which the Father gives to one, who walked not decently nor in order: Why doest thou defile that good and honourable name of Christianisme c?

But I must not insist upon this, though nothing (except Him, who leads into all truth) can be more flexanimous, more perswading then is this worthy Name, which is call'd upon us; we who carry Gods Name, how exactly should we carry our selves! what manner of persons ought such to be! choice persons, for we have a choice Name. There is not a more naturall request, then, what we would be, such to be; what we would be in Name, such in deed, that is, that having obtained so excellent a Name, we would be even what our Name importeth, even such, That the Name of our Lord Iesus Christ may be glorified in us, and we in Him, 2. Thes. 1. 12. This is our engagement, and by the solemnest vow, that ever was taken. And therefore it is called, The answer of a good Conscience towards God; for then we entred into covenant, as God with us, of grace and salvation, so we with Him, of faith and repentance, as He to be our God

all-sufficient, so we to walke before Him and be perfect.

We have by Christ, a right to, an interest in a much bet∣ter covenant; and now we must looke to ours; we cannot thinke that God is bound, and we loose. Religion is nothing else, according to the denotation and meaning of the word, but a gathering-up, and binding of us fast to God. If we look that God should stand fast to us, we must cleave to Him; If we breake our bands, and cast away our cords, we must look to be broken. There was never any covenant more solemn∣ly made and ratified then this in Baptisme, nor in breaking whereof there is more danger: And yet an oath despised, and a covenant broken with man, hath been severely punish∣ed, as we reade Ezek. 17. 15, 16. And as the whole Chri∣stian world feeleth at this day, for it smarteth yet, for that breach of league long since made with the Turke; whereby they both lost the day, and their honour; in both an irreco∣verable losse. And can we think to prosper or escape, that do such things? or shall we breake the covenant of our God, and be deliver'd? keep we covenant here, through Christ we can, and if we do it in sinceritie, that mantle will cover many defects. And we are the more likely to do it, the more we see how false our hearts are; how ready to breake all bands, and to cast away all cords; for this our impotencie truely apprehended, will make us feare alwayes, and cleave the faster to Him, in whom our strength is, keeping our selves (as the Apostle counselleth) in the e love of God;

building up our selves in our most holy faith, praying in the Holy-Ghost.

Such a prayer will (as the Horsleech sucks out corrupt f bloud, it is Luthers comparison) con∣sume our cares, our feares, our sorrows, our sins. This by the way. My chiefe scope is here, to put to our consideration; what a straight and binding cord Religion is; and better we cannot see it, then in Baptisme, wherein we are whol∣ly consecrated g to the Lord, that bought us.

1. There we professe our selves made the members of Christ. How can the thoughts thereof, but stirre us up, to give our members weapons of righteousnesse unto holinesse?

shall we take the member of Christ, and give it to our lust? There is great weight in those words.

And if members of Christ, then members one of another h; And then we suffer as members, when we suffer not in our own bodies; we suffer in compassion, as others in their passi∣ons, such a sympathy and fellow-feeling there is; In Saint Pauls i construction it is ever thus; If ••his brothers back be pinched, it is my back, I am pi••ch••d too; If his eye be of∣fended, it is as the apple in mine, I am offended too; If his heart is sadded, it is my heart, I am sadded too: ye are members one of another, and then ye are pitifull and merci∣full. As we have received, so we must return, according to our measure, mercy for mercy; ble••••••ng for blessing; nay, blessing for cursing, knowing that we are thereunto called, that we should inherit a blessing k.

I know, said Luther l, my ignorance the Church will beare with, and my faults she will pardon, being the Queen of mercy, and nothing else but bowels and forgive∣nesse of sins; so like the Body is unto her Head, for she hath the Spirit of Christ.

And so we know the true distinguish∣ing property of the true Church. In this are the children of God known, They love the Brotherhood; They shew bow∣els of mercy towards all.

2. In Baptisme we are made the sonnes and daughters of God, and inheritors of the Kingdome of Heaven; Be∣hold, saith the Apostle, what manner of love m here is? our thoughts are too short. We are now the sonnes of God, and it doth not appeare what we shall be, but when He shall appeare, we shall be like Him: our thoughts cannot reach to this bright∣nesse; our eyes are dazled with the very conceit of this glo∣ry; so, exceeding it is: But this is clearly evident, He that hath this high prerogative, here to be called the sonne of God; that hath this hope to be changed hereafter, as from glory to glory, and to inherit a Kingdome, which shall never have end (the glory whereof, as much exceeds the glory of all other kingdomes, as doth the light of the Sunne, exceed the light of the smallest rush-candle) He, I say, that hath this

hope, purgeth himselfe, even as He is pure n. He cannot think of such a Kingdome, but he must have strong motions thi∣therward, and after holinesse, for nothing uncleane can en∣ter there: Hopes on high, will raise the thoughts on high.

3. We solemnly promised in Baptisme, and received that Sacrament as our presse-money, binding us to performe, even presently to begin, so soone as we could discerne of good and evill, to serve the Lord in all well-pleasing, who chose us to be souldiers, against His and our enemies, the Divell, and our Lusts, which all fight against our soules; And through faith in His name, that great engine, which spoyl∣eth principalities, and powers, we should do valiantly, as good souldiers of Iesus Christ o.

But here we take a scale of our misery, and looke how low we are falne, and what darknesse lyeth over our hearts, when the most of us take part even with the adversary, that hateth us, delighting in nothing more, then in the shame and paine of the creature.

We feare him not (he that feares, he feares to sinne) who made no scruple to tempt our Saviour Christ, whom himselfe called the Sonne of God; And cannot be terrified (though he be in chains, therefore restrained;

else hee would deale with the world as with Iobs house,

and with us and ours as with Iobs goods, children, and body) from doing ill, and all that is contrary to God, and Goodnesse, no not by the fearfull word of the Almighty:

How great then is our folly and madnesse, who hold communion and faire quarter with such an enemy, who delights in proud wrath! yet such is our darkenesse, so we do. It is a paradoxe indeed, clean crossing conceit and reason; That we should feare a Beare and p a Lion, yet not feare the Divell (for then we should feare to sinne;) q That we should be better and un∣placable enemies to our enemies, and yet hold a league with Satan, yea and account him a familiar (so some do) who yet is the grand enemy of mankinde. r

And now what shall we say to those unworthy wretches, who are in a league with this unclean spirit, and do thinke they can

impale him in a circle (a circle which cannot keep out a mouse) & so insconce themselves against this great mon∣ster; and think they can terrifie him also; whereas in very truth, the obedience which the Divell seemes to use, is but thereby to possesse himself of the bodies, and soules of them, who hold such familiaritie with him:

such it is, and so willing a subjection and vassallage it is, as if the Lord of the creatures counted it his glory to be in slavery and bondage to proud wrath s.

I cannot but remember here, how sadly and feelingly Saint Basil t complains at this point. Thus he speaks.

Hor∣rour and amazement takes hold of me, when I consider, how good a Lord and Master we have, how great and magnificent a benefactour, yet, notwithstanding, how lit∣tle He is feared, how poorely served, how unwillingly, if at all, obeyed: On the contrary, how cruell and de∣vouring an adversary the Prince of darknesse is, yet how much feared, how cheerefully served, how willingly o-obeyed. We are broken away from our just and righteous Master, who created, who redeemed us, and have sold our selves to a proud Lord, whose lusts we do, though he doth all against us to the extent of his chaine, all the hurt he can, all our dayes, by all means. And (which aggravates our defection and base servitude) for what a poore reward have we done this? For a poore bait of profit, or pleasure, which is taken with delight, but presently will be gravell in the teeth, rottennesse in the bowels, bitternesse in the latter end; For so poore a thing, such a scrap as this, we are revolted and gone. And this is the great condemnati∣on, yea more; It will be the great reproach, scorne and taunt, which in that great day, the Divell will cast even upon Cbrist Himselfe, and upon man, thus beguiled and revolted; for this will be the scorne and taunt;

Here is the man created in Thy Image, bought with Thy bloud, fed by Thee, preserved by Thee all His dayes; This reasonable man, have I (Thine, and his professed enemy) gained from Thee, & not with strong wrestlings neither, but

as easily, as one can win a childe with an apple. I offered him some profit (a poore and shrunken commodity) he eagerly ran after it: I presented him pleasure (but masked and under a vaile) he embraced it; he greedily swallowed that bait (and Hell with it, sinne is but Hell disguised, as pleasure is but paine unmasked) and so was content to be my slave for ever; my slave, who never wrought him any good, or willed him any, but all the ill and hurt I could: For the love of such a Master, was this man content to have his eare boared, that he might not depart from me for ever.

Thus Saint Basil complained, and this he adds more, which is more then all the rest;

That the consideration of this reproach and taunt, which the Divell will cast upon Christ and the man of His right hand, was more astonish∣ing to him then thoughts of Hell it selfe: For the thoughts what a good Lord we neglected, and how cruell a Lord we served, and what wages we had for our worke, will be more tormenting to the damned in hell, then will be the paines therein. But to return, and to say as they doe, who have better learned Christ;

We must know 1. That Satan is a devouring enemy, still watching our destruction. 2; As his name is, such is he, he will accuse us for those very sins, he now tempteth us unto, and will upbraid them to us, unto the confusion of our faces. 3; That we have no means to avoid his baits, but by flying from them; nor have we any other means to im∣pale, and insconce our selves against this Monster, but in the Name of the Sonne of God, the onely Name that terrifies him indeed, being call'd upon and beleeved on in Truth; And then by flying from and avoiding his baits those great Enchanters, whereby he bewitcheth us, beguiles and over∣comes so many.

And here it is not impertinent, to remember an usefull answer to a grave and weightie question proposed to an ho∣nest and learned u friend by way of wonder. The question is this; How it comes to passe, That the divell, now wounded

in his head, and spoyled by our great Captain and Prince of Sal∣vation, should yet prevaile so mightily in the world, and carry so many captive as he doth, and this daily, which is not usuall with a spoyled enemy to do? This is the question, and the wonder; His good friend answers; And do you wonder at this, saith he, Tru∣ly, I wonder not at all; for what wonder is it, that an ever di∣ligent and watchfull enemy, who neglects no time nor occasion, should spoile a negligent people, secure in their victory, and now (as souldiers drunke with prosperity,) snorting in their tents? What wonder, to see souldiers, who can endure no x hardnesse, who will intangle themselves with affairs of this life, who will sleepe in their trenches, though the enemy be at their backs, who neglect all necessary succours, what wonder, I say, to see such fall even before a wounded enemy? The Lion is strong, the Serpent subtill, and yet, if the Lion be a sleep, and the serpent chil'd with cold, they may be overcome as easily, as the weakest and simplest creatures. It is an easier matter to encounter with twentie ships lying in harbour, whose Mariners are a sleepe in their Cabbins, or drinking in Taverns, then with five prepared for the fight; This was the observation of a great Commander y, and of great use here; and no wonder in all this. Nay, rather this were to be wondred at, and it were strange indeed; if we, doing none of those things, which becom∣meth souldiers and conquerours (they stand upon their guard, and keepe watch still, knowing that a wounded enemy bitetls dead∣ly, and rageth furiously) should be able to maintaine, and make use of our victory against a mightie and now raging enemy, who moveth every stone, and imployeth all his Methods or Strata∣gems against us, This were strange indeed; Thus the Author answereth the question, and takes of the wonder. Now heare his counsell: If you demand then, what is to be done by us in this case, I make further answer. Because our adversary, though he is falne, and broke, yet boasteth great things, and is bold in his confidence, and takes all his advantage from our neglects and carelesnesse a; We must keepe our watch b, we must labour, we must endure hardnesse, we must implore Gods help; we must do whatsoever is to be done, we must flye from the divell, and unto

that Name, that strong hold, whereto the righteous flye and they are safe. If thus we do not, we betray our succours, and the victory, our Lord hath purchased; we forfeit our own peace, and our soules into the enemies hands: And then we have nothing, whereof to complain of the enemies strength, but much whereof to accuse our own extreame folly, and supine neg∣ligence. This is his counsell, and because it is very good, we will heare the like from a latter divine, a very devout Spaniard c.

Be not negligent and secure, having so watchfull and diligent an adversary; for if thou be, thou art instantly un∣done: If they who watch best, have enough to do to defend themselves, what do you think will become of wretchlesse per∣sons, but that they should be entirely overcome?

We must then keep our watch, and keep about us our armour, and keep close to our strong-hold, we must give all diligence to avoyd those great enchanters, whereby our ene∣my bewitcheth us, and overcometh so many. These en∣chanters are, 1. The glory, pompe or lusts of the world, from without: 2. The lusts of our own flesh, from within. The one, as he once shewed in the twinckling of an Eye, so it passeth away in the like moment of time. It is fitly cal∣led a fancy, and as fitly translated pompe d; for as a thought or fancy, this pompe passeth away, and by us, even like ca∣stles and steeples on a pageant, and so it is gone; but the glo∣ry of the next life is the pleasures at His right hand for evermore.

2. The lusts of the flesh are the great tempters. All the hurts Satan and the world do us, is by correspondence with our selves. All things are so farre under us as we are above our selves. Satan for the most part boweth us to what the weaknesse of our nature doth encline; he sails ever with the winde, he fitteth such temptations as are most agreeable to our humours and desires. Our nature helps to act Satans part, he doth but set the bias stronger. Nature hath a supply of wickednesse (as a Serpent of poyson) from it self, thence a spring to feed it.

Great cause, we should fear alwayes, for alwayes we

meet with snares, and alwayes ready to be caught with them, and the devill watcheth the occasion. And great cause we should winde up our hearts to God, that we may be wise in His wisedome, strong in His strength.

Lastly, in the day we were baptized, we avouched e,

the Lord to be our God, to walk in His wayes, and to keep His Commandments; And the Lord hath avouched us that day to be his peculiar people.

The Lord Christ hath obeyed and suffered to make our bonds of obedience the stronger, not to abate us an ace of duty: He hath vindicated His Law, from the vain glosses of the Pharisees, from that, which was said of old; whence we have learnt, That His Law puls out the verie core f of sinne; and that, whereas mans Law doth but binde the hand and the tongue, Gods Law binds the heart, and orders the secret motions of the same. The Philosopher g could say, It is but a narrow and scanty justice, which extendeth no further, then mans Law. Few offenders there are which come with∣in the Magistrates circuit, and they that come, are not all taken; some, and they not a few, break out of the cob-webbe by force and some by favour. But the Law of God is perfect and exceeding broad, it reacheth to all persons, and to the words and actions, and thoughts too of all the sonnes of Adam: not a syllable can passe, not a thought stray, not a desire swerve from the right way, but it falleth within danger, and is lyable to the penalties. Thence it is, that the greatest and hardest work of a Christian is least in sight, which is the well-ordering of his heart.

And a good Christian begins his Repentance, where his sinne begins, in his thoughts, which are the next issue of his heart. God counts it an honour, when we regard His All-seeing eye so much, as that we will not take liberty to our selves in that, which is offensive to Him, no not in our hearts, wherein no creature can hinder us.

It is an argument that we feare as we ought before the God of Heaven, when we forbear the doing of that, which, if we should do, it were not possible that man should un∣derstand or condemne it; as h is the cursing of the deafe, which

the Deafe man heares not; and the putting a stumbling block before the blinde, which the blinde perceiveth not. But the Lord heares, and He sees, for He made the Eare and the Eye; and Him shalt thou feare, for His eyes behold, His eye-lids try the children of men i. And this is the Law, which stands charged upon us, and through Him, by whom we can do all things, we can keep the same Law, with our whole heart, in an acceptable manner, checking the first motions of sin; discerning not beams onely, but moats also; light and flying imaginations, and abasing our selves for them, and by de∣grees casting them out, as hot water the scum, and as the stomack doth that which is noysome. And because they presse upon the true Christian, as Flies in Summer, incum∣bring alwayes, over-powring him sometimes; therefore is he moved to renew his interest daily in the perfect righte∣ousnesse of His Saviour.

The deceitfulnesse of his heart still inciting and drawing back from God, and His perfect Law; and his readinesse to break covenant, makes him the more watchfull over his heart, and carefull to binde himself daily as with new cords; To k build himself up in his most holy faith, to pray in the holy Ghost, and to keep himself in the love of God, looking for the mercy of our Lord Iesus Christ unto eternall life: for it is a standing Rule, That Gods commands are not the measure of our power, but the Rule of our duty, the summe of our debt, the mat∣ter of our prayers, the scope of our strife l.

But we must ever note this, which is, that there is in the heart of every true Christian a disposition answering every Iota and tittle of Gods m Law. They have the same Spirit in their hearts, which is in the Law: so soone as that Spirit made a change in them, they could not but then exceeding∣ly love the Law; and where love n is (that great Comman∣der)

there is diligence, and activenesse in all the wayes of obedience, joy also and peace in obeying. For in case they are opposed and persecuted for their love and ready obedi∣ence, they have gentlenesse, goodnesse, faith, meeknesse, all ar∣mour of proofe, whereby they are made resolute and patient to beare, according to their wise choice, affliction, rather then iniquity. For this we must adde to the rest and note it, God communicates His common gifts diversly and scatteringly; this man hath the gift of tongues, that man a gift of prophe∣cie; one man hath this, another that: he that is lowest cannot say, but the Lord hath dispenfed unto him some grace, and he that is highest cannot say he hath all. But now for these graces, which make a man well pleasing to God, (they are all freely bestowed) these, as one said, love neigh∣bour-hood, are in a continuall conjunction. They are freely bestowed, and altogether, as it were in one lumpe, not scat∣teringly, as the Spora••es (Islands in the Sea scattered here and there, here a little ••ye of Land, and there all Sea again) this man hath not faith, and that man hope; one hath not love, and another patience: But he that hath one, he hath all; and he that hath not all, hath none. These graces put or spring forth together, though all may not have equall growth, nor shew themselves alike operative. It is certain, he that hath a grounded hope, hath a lively faith, an unfain∣ed love, he hath patience, meeknesse, gentlenesse; or if any of these be missing, th••re is weeping and mourning, and hanging down the head, for the lack of this grace, as there was, when there was a Tribe lacking in Israel o. There is no chasme or gaping in the life of a true Christian. It cannot be that he should be one while like firme land, which cannot be moved, and then again, as weake as water; or like the raging Sea, which fometh out mi••e and dirt; it cannot be that he should one while glory in the Name of Christ, and another while, defile, pollute and dishonour that worthy Name by which he is called. These gifts of the Spirit, though many, yet are called in the singular number a Fruit, be∣cause they have but one root, and do put forth like grapes

in clusters, and come or draw together like the rings in a Chaine. It is a report concerning our Spice, that all proceeds from one Tree; one kinde is the root, another the bark, a third is the fruit inclosed within a fourth: so they say, but so it is not, it is fabulous, yet the morall is good; all the fruits of righteousnesse, in what kinde soever, are from one root of righteousnesse, and though divers in kinde, yet so one as but one fruit, as was said. This may kindle our desire to be root∣ed in Christ, then we cannot be barren or unfruitfull.

And this may teach thee, childe, how strait a Band Reli∣gion is, and the solemnesse of that covenant we entred into by Baptisme: How compleat a true Christian is, and how fully armed and furnished every way answering that wor∣thie Name which is called upon him.

If we looke a few leaves backe, we may gather up the summe of all under these three heads.

• 1. The greatnesse of our miserie by sinne, which we have followed to its strong hold, or first originall.
• 2. The abundant grace of God, through His Sonne Iesus Christ, stopping that bloudy Issue, and pardoning iniquitie, transgression, and sinne.
• 3. The Band of our Duty; all figur'd out in Baptisme: So farre we are gone.

CHAP. IIII.

[Chap. 4] An Introduction thereto. Though the Branches of sinne are lopped in Baptisme, where it receives its deaths wound, yet the live Root remaineth; what the bitter fruits there from; how kept under from spread∣ing too farre, and running forth wilde.

AND now, leaving this inward frame of our revolting heart, I meane the fountain of ori∣ginall impuritie, or the body of death, as Paul calls it, to our most retyred thoughts, that so it may stirre up to continuall watchfulnesse and humiliation; I say, leaving that fountain or body of sin, I come to the members issuing thence, as the streame from the fountain, or as branches from the root: For though the current thereof be, in a good measure, stayed and stopt in Baptisme, by the sanctifying power of Christs saving bloud, yet it doth more or lesse bubble up in our rebellious nature: Though the branches are hew'd and lop't, yet they trust out again from their bitter root: Though the body of sinne be mortified, so as the power and dominion thereof is subdued, yet the life thereof is prolonged a; and the power thereof is (as the kingdome spoken of by Daniel b) partly strong, and part∣ly broken. So as here is still matter of our strife and com∣bate, as against an enemy dwelling within our Land, like the Canaanite in the border of an Israelite, to vexe, exercise, and prove us. I cannot reckon up the least part of that wilde fruit, which springs forth of this our so fruitfull stumpe, bound up fast within our earth, as with a band of Iron, and Brasse; But some three or foure or more branches I shall point at, which run most wild to the dishonour of our out∣ward man, and disturbance of our inward peace. And these I shall discover unto thee, that thou may est be most wary of them, and ever well provided and armed against them, as followeth; The first is▪

§. 1. Pride. [Chap. 4] [§. 1]

§. 1. I meane not that privy pride, springing up from a secret and unsuspected fountaine; even from an holy zeale, godly duties, good actions, not properly ours, yet flesh and bloud will lay claime unto them; And hath its seat in a sanctified soule, making it proud, that it is not proud, even of its humilitie. And therefore doth the same soule make its watch the stronger.

I meane that pride, whose root is discernable; and whose fruit soonest shooteth forth and declareth it selfe, defiling our outward members and inward faculties; lifting us up so much the higher in a windy conceit; the emptier and ligh∣ter we are upon the ballance, and the more wanting. And this, some call the Womans sinne. Indeed it is most un∣worthy, and unbeseeming a man; the truest testimony of weaknesse and vanitie. But yet,

Sith there is (as one no∣teth c) in humane nature, more of the foole, then of the wise;

we must grant it to be the Mans sinne also, per∣haps not so generally his, nor in the same degree. For, if we do grant, as ordinarily it seemes so, and is so concluded; That the inward powers of Iudgement, and Reason, are weaker in women, then in men; we must needs grant, That pride, as it is (till of late) more ordinarily discovered in that sex, then in the other; so it is, for the same reason, more incident unto them. They may have lesse inward worth, and beautie to commend them, and therefore do they the more paint, and adorne the outward. Likely it is, that they do not so well discerne the simple and naked truth of things, and therefore delight themselves in feathers, toyes, flattering conceits, false valuations.

They are not so well able to study nature, as men may and can, therefore may they (it is not proper to say they may, and yet more excuseable it is in them, then in men) they may please themselves with polished Art (at the best but natures Ape,) rather then with that, which is simple and naturall; with very app••arances, affectation, and pompe, ra∣ther then with reality and substance; rather with that which

is borrowed, then with that, which is proper and naturall.

Lastly, they may not be so able, to study themselves; The principles they consist of; The foundation they stand on; The vilenesse of the body; The excellent worth and dignitie of the soul; The faculties of both body and soul; The excel∣lency of that end, for which they received them. Where these defects and wants are (as in all they are; for naturally in all, as was said, there is more of the fool then of the wise) and the more or lesse they are in man or woman, ac∣cordingly will he and she, more or lesse reckon and account of falshood, and outward appearances, before verities; Ly∣ing and base vanities, before realitie and substance; and so are pay'd accordingly, with winde and counterfeit ware, in∣stead of currant commoditie; for these vain conceits, and false valuations will prove but poore and shrunken things in the end. For from hence it is (and so we may go through all things that do lift up man and blow up that bubble) hence it is, That our clothes, made for necessity and orna∣ment, yea to make us humble, and thankfull (humilitie and thankfulnesse still go together) do prove so contrary to those ends, priding us up in our own conceits, and disho∣nouring us in the eyes of others.

Hence it is that we are such Fashionists: so phantastick and changeable that way, That the Taylor can as hardly fit us, as the d man (so goes the fable) could fit a garment for the Moon.

Hence it is, That our haire made to cover our scalp, doth in a windy humour to a base fashion, cover our face, and that part of it, which of any should not be covered: So that which was made for an ornament, (and we should finde it so, if we wanted but an eye-brow) is so nourished, and let to spread out so, that it makes the person look like afurie.

Hence it is, that we do tread like the Antipodes (if the word were proper) clean contrary to nature, hiding that, which should be covered, and covering that which should be hid.

Hence it is, That our eyes, feet, fingers, our whole ge∣sture

and deportment, do make so plain a Commentary upon the heart, That (if I may apply it so) he that runnes may read the present humour and state of the minde and will: so great a discovery of our dissimulations, the gesture is; for that speaks to the e eye, as the tongue to the eare.

Hence it is, That the inward beauty is so neglected, and the outward so set out, and highly prized; when as beauty and strength will be much wasted by one fit of an Ague; yea f quite gone in one night.

Hence it is, That Knowledge doth puff up, That Learning makes proud: which is not Knowledge indeed nor Learn∣ing, but our ignorance and going back wards, a windie and flatuous conceit of both. True Learning the more it is, and the truer it is, the more it humbles, the closer it lies, the lesse noise it makes.

Hence it is, That the rich mans wealth is his g Strong Citie, and as an high wall; for all this is but in his own con∣ceit.

Hence it is, That men in eminency of gifts and place, are so taken up with the person, for a time put upon them; That they both in look, and speech, and gesture shew, that they forget their naturall condition; That they must lay aside their persons and dye like men; and give account, as stewards, what they have gained.

Lastly, hence it is, That our owne Righteousnesse seemes so lovely in our eyes, when as it is but like filthy rags and dung, such things we may not otherwise name, so filthy they are; And were it considered, it would help much to cast a spewing upon our glory h.

Thus we have seene, what it is, and whence it is, that blows up the vaine heart of man, making it think of it selfe above what is meet ⁱ.

And thence we may fetch helps, and remedies against its pride; for if it is but a vaine opinion, a flattering conceit, a false valuation of things, that doth deceave us; we must la∣bour to rectifie our judgements, and to understand the truth, and realitie of things, that we may not be deceived.

Secondly, if it be the want of the right knowledge, and true understanding of our selves, that makes us over-value our selves, we must learn to understand and read our selves, (a great and an hard lesson k) and our own principles, so as we may know our selves to be but men: poore weake men, deceitfull upon the ballance, and very wanting; The summe is, we must study how to rectifie reason, and to take a true scale, and a right estimate of our selves and things, not as they seeme and appeare to bee, but as they are indeed at first.

†. 1. Is it my apparell that would puffe me up, because my cloth is of a finer threed then some others is? This is a false valuation: for the sheepe had it on its backe before my selfe, yet was it but a sheep then, and the same now: so S^r. Thomas More would prick the bladder, and let out that windy conceit l.

†. 2. Is it the gorgiousnesse of my apparell, the pompe of the same, which would puffe me up? That were but a m fan∣cy, and a windy conceit also. A poore ornament it is, which is put on and off. And a windy conceit it is, and most un∣worthy of a man, to be taken with the shining or glitter∣ing of some Gold-lace, or Iewell, who can point to the earth below him, to the Lilly there; And to the heaven a∣bove him, to the Sun and Starres n there; so the same Au∣thor would let out that wind also.

†. 3. Is it the portion a man hath in the world above his brethren, which bloweth up the bubble? What is all that more then in conceit? neither a strong citie, nor an high wall: they cannot deliver in the day of trouble; It is but a meere conceit, we thinke they can. And what is a fat and ful possession of these outward transitory things; if there be leannesse in the soule; if that be blown up with these vani∣ties? As certainly it must be so, and can be no otherwise, when these outward things have stuffed and cram'd our hearts, so that they are made fat, and blown up with them.

An heart filled with this winde o, is as barren of true grace (pride and grace are incompatible) as the surface of that earth is, where these treasures are, which is as barren the naturalists) as the parched places of the desart. They are great snares and intanglements, and impossible they should be otherwise, without a great measure of grace from God (with whom all things are possible) and watchful∣nesse over our selves: which consideration should rather humble us.

Better they cannot make a man; therefore the Heathen would not have them called Good Things: But worse ordi∣narily, they make him; more proud against God; more insolent and oppressing over those that are below and infe∣riour unto him; And very unsatisfiable they are (and therefore disquieting also like thorns to the head:) we may as well undertake to fill a bag with wisdome, a chest with vertue; as our hearts with gold, silver, riches, high room with any earthly things, no reason those things should puff us up; or if there be reason in it, it is from our wisdome, which must be ceased from p; for why should we let our eyes fly upon that, which is not; so uncertain and fleeting it is; and being grasped after and enjoyed, doth presse us below our selves, even lower then the place whence it was digged.

†. 4. Is it an hairy bush of vanitie, let out to spread beyond its reasonable and due proportion, that would blow me up? That were a monstrous conceit; How can that adorne me, which hath proved an halter? or how can that commend me, which the Spirit hath concluded to be my q shame.

A point of great impudency it is to fight with,

or go against and contrary not onely to our selves, but to nature also, saith Chrysostome upon those words.

Is it my pleated, curled, or cut haire, that makes me think of my self above what is meet? That is a very affrighting conceit,

for the Lord can make our head of haire to take the form sometimes of a great Snake, sometimes of ma∣ny little Serpents; as some in Poland and Germanie have found and felt, witnesse the bloudy drops their haire yeeld∣ed

being pricked, and the losse of their eyes if they cut it; saith the learned professour of physick in Padua. And me∣thinks saith r M^r Bolton, (from his hand I have it) our monstrous fashionists both male and female; the one for nourishing their horrid bushes of vanitie; the other for their most unnaturall and cursed cutting their hair, should every houre fear and tremble lest they should bring that same noisome horrible disease in the haire (called the pli∣ca) upon their own heads, and amongst us in this king∣dome.

† 5 Is it the putting off the hat at a distance which lifts a man s up? or the vain applause of the ignorant multitude? He must thank his money for that t. It is ordinary with some to gaze upon a gilded post; It was, manners make a Man, but now according to the old complaint, Money ^u.

† 6. Is it knowledge that would puffe us up? This were an empty conceit. We know, that, as in vessels, the more the liquour or matter of substance and worth comes in, the more the Aire goes out (it is the empty vessel that makes the noise:) so, the more we truly and indeed know, the more we are humbled in that we know. All my knowledge (and that all is but a little to that I know not) All separa∣ted from Christ (which the more it is, the more it hum∣bleth) will not advance me above the devil; nay, in re∣spect of my knowledge, I am (if a creature could be) infi∣nitely below him: I hold no proportion with him, none at all, but in my pride; that gives me some equalitie with that proud Lucifer, and makes me like him; In knowledge I am much inferiour. The Devil knows more then all the knowing Men in the world, and hath the experience of so many thousand yeares to help his knowledge; and yet it helps him not, but aggravates his judgement. And indeed how can a man reasonable think, but that that same gift, (suppose it knowledge separated from that, which S^t. Paul did onely desire to know) But that the same gift, I say, will prove unto him like Absaloms haire, it will be his ruine, which he hath used, abused rather against God the Giver of

the same; so fighting against Him, with his own weapons.

† 7. Is it eminency of gifts or place that would make me think my self some body? This were but an empty conceit neither; For the higher any one is in place, the lower he must be in point of office, and service towards those that are under him. At the best, we are but Stewards, and the more betrusted we are, the greater will our account be, and the more expected, what we have gained. And can it be reason∣ably supposed, but that, That mans reckoning will be very heavy, who, the more power was in his hand, the more he put it forth in the oppressing the meek of the earth, making them to groane under him (which is but an exorbitancy of power, or at the best but to exercise it as a jaylour, t turning the edge of it against the Lord, and His servants: And the higher God raised and honoured him, the more he suppres∣sed goodnesse and dishonoured God; Turning his gifts, so bountifully bestowed, of nature, liberall maintenance, grace, all against the Giver, to the satisfying of his own lusts: for judgement causing oppression, and for righteous∣nesse a cry. Is it likely I say, but that mans reckoning will be very heavy u at this point?

Again, how unreasonable a conceit is it, That our Lord Christ, taking upon Him the form of a Servant for us, and humbling Himself so low as the Crosse, should yet, with patience, long endure a proud servant, lifting up himself, in the pride of his thoughts, before an humble, and for his sake, an humbled Lord?

And how unreasonable also and altogether unbeseeming is it, That Man, poore silly man, should in all things seek himselfe, a hunt after his own repute, his own glorie, when as the Lord of Glorie coming down from Heaven to seek Man, that was lost, sought not his own Glorie? b

Certainly this is an iniquitie, which greatly provoketh, and hath been, and is accordingly punished; for hence it is, That the sword is upon the right eye and arme; hence it is, that a man, proud of his knowledge is become blinde with light: proud of his vertue, is poyson'd with the Antidote;

Blown up with his Authoritie and height of his place and power, findes his rise hath proved his downfall, and his ladder his ruine.

Certainly for men to search their own glorie, is not ^c glo∣rie, it tends rather to ruine; examples whereof are written before us, as in Capitall letters: But of this before, and anon after.

† 8. Is it strength of Bodie, or comelinesse of parts? (which is the beauty of the same) Is it this or that, which makes us think better of our selves, then is meet? This also is but a false valuation, a vanitie d tossed to and fro. If our strength lift up our heart, it will be to our e destruction. Which is to be considered; so is this also, That, that is the f true comelinesse, the best beauty, which a picture cannot expresse; yet no cause we should be proud thereof: for the outward comelinesse, as it is Gods work, and hath His Stamp and Superscription, we must prize it, and put an honour upon it too; but I must not be proud thereof; what I dote upon, will prove my sorrow; and what I am proud of, my snare; For the most part (as one notes) it makes a Dissolute Youth, and an Age a little out of countenance; though yet, if it light well, it makes Vertues shine, and Vices blush. But, however; It is not a thing to be proud of, for it is as Summer fruits, which are easie to corrupt, and cannot last: We cannot say of it, IT IS; g It may change, if not vanish, in a very short time, in a night: one fit of a fever, of feare, of sorrow, may in one night, so quaffe up our spirits, that we cannot easily be known to be the men; witnesse a Noble-man in Charles the fifth his Conrt, as we reade in Lemnius. h

Oh, saith one i, That the creature should dare to exalt himselfe against God, who need not fetch forces from without, to trouble and molest us! if He let out the hu∣mours of our body, or the passions of our minde against us, we shall be an astonishment or wonder unto others, a terror and torment to our selves: man in his best estate is but vanitie.

If we could reade our selves, and the principles we con∣sist

of; if we could look down towards our feet, and see what our foundation is, then, certainly, our plumes, our high thoughts would fall flat down.

I remember how Pliny instructs the great men of the earth, by occasion of a childe smothered in the wombe, with the snuffe of a candle;

And thou, saith he, who art so proud, because thy bloud is fresh in thy veines, and thy bones full of marrow; thou that art so puffed up, be∣cause of some fulnesse, or some great estate falne to thee, may'st purchase thy death, at as low a rate as that childe, or lower; a ray son stone may choake thee, as it hath some others, so may a haire in the milke. He therefore weigh∣eth his life in a right ballance, who truly considereth how fraile he is;

so he concludeth a little chapter with a great lesson k.

It is a common Theame, yet worthy to be insisted upon; for if we did know our selves to be but men, we should have wiser and sadder thoughts; Therefore it is good to reade our selves. Our vile body, and the foundation it stands on, speaks out plainly that fall it will, we know not how soon. I knew a man (saith l S^t. Austine) and one of a strong con∣stitution too, his legge slipt, and with that slip, a joynt out of place; so it laid him on the ground, and could not be cu∣red till he was laid underneath.

Sitting in a chayre, saith the same Father, is a safe po∣sture, but we know who fell out thence and brake his neck (as we remember one did out of his bed, that retyring and refreshing place). The case was extraordinary, for he was full of yeares, and as full of sorrows; And the news of the Arke weighed lowest; But it tells us the ordinary les∣son,

That death may meet us, when, and where we lesse look for it.

A m Summer parlour seemes a safe place for repast and quiet; And a brothers feast n, hath no shew of danger; And yet the hand of justice hath met with the sin∣ner at both these places; which tells us, That He, who hath his breath in his nostrils, should not be proud, for there is

spare enough and in all places, at all times, and by the un∣likeliest meanes to let it forth.

I remember a proud Conquerour, demands in a bragge, what he should feare o? And it was answer'd in a breath, That which he feared not; which he found true, for soone af∣ter, that he least suspected, damp'd his spirits, and quite put them out. What I feare not, and thinke not off, is likely soonest to fall upon me; As he is likelier to spoyle me in my house, which he hath mark'd out in the day time, Then that person, whom I am warned of before my doore, and whom my eye is upon.

Oh, That silly man, should lift up himselfe in a windy conceit of that, which is not: who, before the next morning, may be laid upon his sick bed; and in a readinesse for the grave! what is our life? a vapour, saith Saint Iames; A p wind saith another;

Not q one constant wind neither, but every moment of an houre, let out and suck't in again;

like the Dove in the Arke, out and in, in and out, and then never returnes againe.

Doe not our eyes behold, how God every day overta∣keth the wicked in their journeys, how suddenly they pop downe into the pit? how Gods judgements, for their times come so swiftly upon them, that they have not the leisure to cry Alas. How their life is cut off like a threed in a moment? how they passe like a shadow? how they opened their mouthes to speake, and God tooke them even in the midst of a vain or idle word? And dare we for all this, talke so big, and lift up our selves in the midst of so great, and so many ruines? Now the Lord teach us to know of how senselesse, and heavy mettall we are made, and yet how easily blowne up with a little wind;

They are M^r. Hookers words, in his 2. Sermon upon Iude page 547.

But rather then our hearts should be lifted up against God, we should pray unto God, That He would put us in feare, that we might know, and know in good ear∣nest

q, that we are but men, wormes of the earth, dust and ashes, poore, fraile, corruptible creatures. All is contained in this word Men; one may be a learned man; another, a wise man; a third a strong man; a fourth an honourable man; If learning puffe him up, the consideration that he is a man, may abase his proud lookes; If wisdome make him proud (so true wisdome never doth) If he consider well he is a man, it will humble him; If strength make him thinke of himselfe above what is meet, let him know himselfe to be a man, he will thinke of himselfe as he is, and he will remember that God was his rock, and the high God his Redeemer. If honours lift him high, serious thoughts that he is a man will lay him low; but a man, like the first letter of a patent or limmed booke, which, though it hath large flourishes, yet it is but a letter r. There is a pretty fable or fiction, call it what we will, so we observe the lesson which the morall yeelds us. Alexander, they say, had a little-stone, which, being put into the ballance, would weigh down things of very great weight; but if dust were cast upon the stone, then very light matters would weigh down it. What doth this teach? said Alexander to his wise Clarkes; The lesson is plaine, answered they, This stone signifies, The great Alexanders, Emperours, Princes, Poten∣tates of the world; who, while they are, as they are, though no bigger then other poore men, yet they out weigh a thousand of them; but when they must dye, and dust is put upon them, then one poore man weigheth more upon the ballance then they. For a living Dog, is better then a dead Lion s. A great lesson it is to know our selves to be but men: In our very best estate upon earth, but vanitie.

†. 9. Is it thy own righteousnesse that is so lovely, and doth so sparkle in thy eye? Is it that, which, like the morn∣ning dew, or the Sun beames on the mud-wall, so glareth? Yes, that is it. God shall strike thee thou whited wall; what, because the Sun doth daine to cast his beames upon thee, glo∣ryest thou, as if thou wert the father of those beames t, thou did'st produce them? Boast on, but all such boasting is vaine; glory in these sparkles of a false light, but this is thy

judgement from the Lord; Thou shalt lie down in sorrow. ^t Thy glory will be thy shame. Thy confidence is as in an unfaith∣full u friend, who in time of trouble will deceive, like a bro∣ken tooth, and a foot out of joynt x. Our own righteousnesse y dealeth deceitfully, like the streames of brooks, when it is hot, and there is need of them, they are consumed out of their places; and we shall be confounded because we ho∣ped. We never heard of any, that durst trust to it (I mean this self righteousnesse) on their death-bed, when they were making ready for their appearance, and knew themselves to be but men; Then, though before they were content to live in a righteousnesse of their own, yet they are glad to die in the righteousnesse of another a.

But to help us against this monster (so Luther calls an opinion of self righteousnesse) pray we, that the Lord would rip up before us the foundations of our nature; shew us the Rock whence we were taken, and what an hard rockie stone the heart is, which no ministerie, nor miserie; no braying in a morter; no judgements, though made sick with smiting; nor mercies, though made new every morning; none of all these can possibly break, can possibly mollifie. The conside∣ration of such an heart would surely humble, if we could consider it heartily. I will conclude this in M^r Hookers words, b which are these. It may seem somewhat extreame, which I shall speak, but let every one judge of it. I will onely make a demand; If God should yeeld unto us, not as unto Abraham, If fifty, forty, thirtie, twenty, yea, or if ten good persons could be found in a Ctie, for their sakes that Citie should not be de∣stroyed: but, and if he should make us an offer thus large; search all the generations of men, sithence the fall of our Father Adam, finde one man, that hath done one action, which hath past from him pure, without any stain or blemish at all, and for that one mans onely action, neither man nor Angel shall feel the torments, which are prepared for both. Do you think that this ransome, to deliver men and Angels, could be found to be among the sonnes of men? The best things, which we do, have somewhat in them to be pardoned. How then can we do any thing meritorious, or wor∣thy

to be rewarded? And so much to fortifie us against this monstrous conceit of self-righteousnesse.

In the last place, the strange judgements of God, upon the proud should be still in remembrance;

how c He hath decked Himself with Majestie, and cast abroad the rage of His wrath; for, in effect, He telleth Iob, that so He doth, He doth abase the proud and bring him low,

d Worms have consumed them; They have with the Serpent e licked the dust. Nebuchadnezzar is a great example hereof, so is He∣rod; He also, who was a great f Mountain before the Luthe∣rans, and quickly made a plain; He bent his hand against the Apple of g Gods-eye, and he both commanded and armed that hand, which thrust forth the Apple of his: hereon a story depends, which, for some reason, I relate not here; he that can may reade it at large, or very little abridged

(Epi∣tomies h are, as the Noble Advancer saith, but mothes, cor∣ruptions and canke••s of Historie)

by O siaander. cent. 16. lib. 3. cap. 34.

But we may look into a place nearer hand, and a fitter looking glasse for a woman, where we may see how the Lord did retaliate those proud dames (Esay 3) proportio∣nating their punishment to their sinne, and to the severall parts, wherein they offended, verse 24.

Thus, childe, I have been more particular touching this sinne; The causes, The workings of it, The remedies against it, That in something or other, some instruction or other may take hold and perswade with thee; That thou mayest take heed of pride, and vain▪glory, (as all is vain that is in, and of the Creature: That glory is not good) Glory belongs to God, (Souls i have no sexes in the better part, male and female, they are both men) to man, shame and confusion. God will not give His Glory to another: if man do take it, it will be his destruction. Thankfulnesse must be our return to God for His blessings; whether of body, minde, or goods. If they lift us up, we provoke God highly, fighting against him with His own weapons, which will be as a sword in our bones.

Consider again, by what hath been spoken, how true it is, and what reason there is for it; That the proud, the fool, and the sinner are convertible terms through the whole sa∣cred Scripture. The Lord make us wise by it, purge out all pride in self-pleasing and self-seeking; That in whatsoever we do, and in whatsoever we have, in all, and for all, we may give all the honour and glory to the onely wise God, to whom all honour belongs and is due.

Take heed of ta∣king from God to set up thy self; put not that to thy ac∣count, which belongs to Him; take heed of sacrificing to thy strength, or parts; acknowledge that all the excel∣lence of all thy actions is of Him. God is very jealous of His honour, and oftentimes leaves His people to feel their own weaknesse, because they honoured not His strength. If the faculties of thy soul bring in willingly and plenti∣fully, offerings unto God, say with David, (when so much store with much freenesse was brought-in by the people to build the Temple)

Now k our God we thank Thee; for all things come of Thee, and of Thine own hand have we gi∣ven Thee. All things come of Thee, we give-back but what Thou gavest first. Without Thee nothing we have, and no∣thing we can do. This acknowledgement befitteth us, who have spent and cast away all our stock, and do sit now at the receit of a free-mercie. And this debasing of our selves so low that we can go no lower, even to a l nothingnesse in our selves, is farre from being a base thing: This abasement, if it be in truth and sinceritie, is an excellent grace, the very root of grace springing-up, and so setting out and adorning the whole man, All the parts, powers, faculties, of all. But a root it is, which groweth not in our own soil: No: As every good and perfect gift, so this comes down from above. God gives it, and to such He gives it, (it is Avila's m note) Who digge deep in their own dung, taking up and ruma∣ting upon their faults and frailties; amongst those poverties and miseries is this pretious jewell to be found: for prying narrowly thereinto, a man shall see cause enough not onely to be humbled, but even confounded. And then he that before could not live

with any body, no nor with himself in peace, can now live with all the world, keeping the unitie of the Spirit in that bond; for he hath learned mercy, and judgement., and to walk humbly with his God. And this humble walking, is the very note and character of a good and holy man. It was the mark whereby the Anchorite n would have his couhtrey∣men judge of Augustine, Englands supposed saint;

If, saith the Anchorite, he be gentle, and lowly of heart, he carrieth the yoke of the Lord, and offereth to you to carry the same: But if he be disdainfull and proud (so they found him) then it is certain, he is not of God; you need not regard him.

Such a distinguishing qualitie Humilitie is.

O then be clothed with humilitie, let it come within thee as water, and like oyl into thy bones, it will soften and mollifie thee; It will make thee fruitfull, like a garden wa∣tered from the clouds.; It will beautifie the whole outward man, setting it and keeping it in good frame, and order; The eye will be low, thy speech soft, meek and gracious, thy gate comly, thy whole deportment as befitteth a Christi∣an, exalting the dignitie of that Name, as pride doth folly; for certain it is, as was pointed at before; The more true grace comes into the heart; the more (as it is in the filling of vessels) the aierie and windie conceits go out; The high∣er indeed and in truth, the lower in our own appearance, the viler in our own eyes, and yet we are content to be more vile, that God may be the more glorified; The Trees of righteousnesse are just like that tree we reade of, whose root was just so much beneath the earth, as the top * was in height above it. The higher they grow up to perfection, the deeper they take root downward in humilitie, considering they have nothing of their own but sinne, and it were foo∣lish and impious to be proud thereof. I conclude this with that of the Wise man: Better it is to be of an humble spirit, then to divide the spoile with the proud: Better indeed; for with such an on, the high and lostie on doth dwell o So little, (for it is little, which man can say or do) to the plucking up this root of bitternesse, which so defileth, and the planting

in the contrary grace; that root of holinesse, which so beau∣tifyeth [Chap. 4] [§ 2] and adorneth.

§. 2. Our darling sinne.

The next sinne, which we should be armed against, I cannot presently name; that belongs to every ones owne heart to do, for I meane that sinne, which every man may more properly call his iniquitie p; not, but that every sinne is properly ours, and we must own it, except that, which the divell doth cast in (and that we make ours also, if we give it lodging, or suffer our hearts to brood upon it, as an hen upon eggs) every sinne, I say, is ours, for we have with∣in us the root of all. But this is ours more peculiarly, our heart is more endeared unto it; it is its beloved sinne and dar∣ling corruption, as hardly parted with, as a right eye, or arme; such mastery it hath in the soule, so it besets our nature, and so hotly chargeth the same; And then most likely it is, that sinne, which one calls, The great q Enchantresse of mankinde, he means sensuall pleasure; for the most are bewitched with it; how have the strong falne by it? It is that which makes the wise become fooles; Nay, it is folly in the Abstract r; folly in Israel, and as one of the fooles in Israel; So we reade, where we read of one, that would drink the poyson of this Sorceresses cup; which, being first presented, infatuates a man (unlesse the watch within be the stronger) and gives him not so much time as to thinke s what do I? and so ha∣ving put out the light of a man, which is his reason and un∣derstanding, like some murtherers I have read of, she kills with embracings t: or if not so (but so it is) she sends forth man, that lordly creature, to feed on husks, among swine, such emptie things; or (to give it the fayrest interpretation) she sends forth man (a wise and discerning creature, when he is himselfe)

to gather u garlands in the May game of the world, whose flowers wither, while he doth discourse of their colour, or is in gathering them.

It is likely, could we take but so much time as to aske, what do I? what is the bait I am now swallowing? That quiet and peace I am now forfeiting? what is the shame I

am now drawing on me? we would resist and thrust it from us, with as much earnestnesse, as Paul did shake the viper from his hand, and as we would a spider creeping up our breast. But she deales with man, as Delilah with Sampson, shee closeth his eyes first, then weakneth him; or rather, as the Philistines afterwards, they pluck out his eyes, and then they put him to the Mill.

Were it not, That just so, pleasure did first quite stupifie the judgement, and put reason out of office, so taking away our crown, & putting out our candle, it were not possible, that a reasonable creature, sad and serious in other things, should give his x life for his pleasure; his part in Paradise for his pre∣sent satisfaction in Paris, yet so, we read, some have spoken, so we know some have done y; for pleasure is deceitfull, it promiseth faire, but deceiveth, or changeth our wayes.

Every sinne, except one; The a taking of Gods Name in vaine

(And yet nothing more common, though it hath no profit to allure, unlesse the hate of good men, and Gods curse be accounted an advantage, nor pleasure to intice, for it satisfies no one appetite, except everlasting sorrow, and hell dwell in our desire)

every sinne I say, but that one, pleasure more specially, comes disguised and sophisti∣cated, like a pill of poyson, guilded over, or a sugered cup, so it goes down sweetly, but it kindles a fire in the bowels, it tickleth the heart in the beginning, but frets and pricks it in the end: It is pleasure in the doing, sorrow when it is done b (And that is the best fruit that can be expected) Thence it is we reade of the deceitfulnesse of sinne c: The wick∣ed worketh a deceitfull worke d; Deceitfull lusts. And all this we know, and are as sure of, as we certainly know, That worm wood is bitter, and honey is sweet, it is not conceit on∣ly, but the nature of the thing it selfe, we know it to be so, in the issue, it will be so: universall experience hath so con∣cluded it, and assureth us; That, as they say of the Scorpion, e being taken into the hand, it will seeme to play about it, and make pretty sport by its wrigling, then suddenly stingeth to death; so pleasure, it will be bitternesse, it will sting

like a serpent in the latter end, and we know it will do, so when we are our selves; we know it, I say, as certainly, as we know that coales in the bosome will burn, and pitch in the hand defile, for it is the nature of the thing: And yet such is the distemper of fancy, and so it darkeneth, that we cannot judge soberly of things, we cannot consider them as they are; For sinne, coming so disguised, and upon advan∣tage of our distemper, is much more plausible then vertue, and goodnesse; And meere falshood, having a better out∣ward appearance f, (at lest more pleasing to such, who re∣gard but the present) takes more advantage over us by sub∣tiltie of Argument, and cunning perswasion, then truth doth: for our corrupt nature gives us nothing towards the entertainment of this, but very much for that.

And therefore the counsel is to be followed; fly from foolish and hurtfull lusts; There is motive enough, that they are youthfull, foolish, hurtfull; we must not come neare them; at the first encounter they strike at the eye. There is no parling with them, then we must come too neare. We must not be carefull what to answer; if we come to that, we come too neare. He that parleth with such an enemie, will yeeld at last; And then he that before might have gi∣ven his enemy law, must now take it from his enemie. Its easier not to taste of this cup at all, then tasting not to drink g deep; easier to keep from the pits brink then to keep our selves from falling in; or, being in, from falling infi∣nitely; it is hard staying down the hill, to refrain the minde in a precipice. It is easier to give a peremptory answer, then to stand out in continuall solicitation. Every sinne, as well as that specially mentioned by the Apostle, Acts h 13. verse 10. is easie to corrupt nature, and being once committed, is more easily repeated, and pursued; The first act drawing on the second, the second the third, &c. still with more eagernesse towards satisfaction, but never attaining the same. A fall into sinne, is like a fall down a ladder, it is hard to stop.

A little fall i saith one, in relation to a great one, lieth as close, as doth the Eve to the Holy day. Where∣by

we learn to withstand the beginnings,

first assault or in∣croachment [Chap. 4] [§. 4] of this subtill enemie. I will speak confidently, saith k Chrysostome, though you will think it a strange speech;

We must be more circumspect and cautelously wary, we must more fortifie and immure our souls against small, triviall sinnes, sinnes of no account with us, then we need to do against great and mighty sinnes: For these latter, such is the nature of them, and such our natures, that, as a sick stomack, we turn away at the naming of them. But our small and light sinnes

(if we may call them so, as so we may in comparison, though in it self, no sinne is little, being committed against a great God and an holy law)

our light sinnes, I say, make us slack and negligent, we may do so, and so, is it not a very little sinne, and yet our souls may live? so we say, and so we do, not considering how farre a little and a little may leade us: We see much folly committed in Israel; fornication and adultery both (in this the Father doth instance, as in some more horrible sinnes, but this to our purpose here) whence had this uncleannesse its originall? From a very small be∣ginning in our account (l though nothing is to be ac∣counted a small thing, which leads to great) A wanton cast of the eye, or a vain word, whereof we make no ac∣count. By all meanes withstand the beginnings, immure thy self well against them, for the devil by insensible de∣grees, will leade thee from very small sinnes to very great.

Therefore we must first prevent all occasions and becks of pleasure; we must not go to such places, nor frequent such company, where we are sure to meet with her solicitations. If Balaam (I mean him, who layeth a stumbling block be∣fore m Israel) if he do but counsell onely and no more, and obtain so farre by his counsell, that the n occasion be offered, so as Israel and Moab may come to an interview, that they may see each others faces, and be present at each others sa∣crifices;

Then folly will be committed by Israel, there is no doubt of it.

He that doth not avoid occasions, what may be, doth, as I may say, tempt o temptation; he doth provoke his lusts & the devil to tempt him; he makes his own desires and suffers evil to be prepared, which is a great point of folly p.

And if I must avoid occasion, I must avoid idlenesse, for It is the devils occasion; I must not sit slothfully at home, or walk negligently, when others are gone forth or else pre∣paring for battell q; if I would not sleep, I must not sit down. Idlenesse is the very houre of temptation; The devils tide▪ time, when he carrieth the soul downward, and with ease. We must up and be doing; Labour is the pickle of Vertue, it keeps our faculties of body and minde sweet and fresh, as the pickle keeps fish and flesh, but hereof before.

But it may be we cannot possibly avoid the occasions; As it is said of offences, occasions will be; how then? Then we must avoid them, what is possible. It is a great r mockery (but God is not mocked, we are deceived) to pray, Lead us not, when we leade our selves, into temptation, by making desires and matter of trouble to our selves; It is as if we should pray to the Lord to keep our house, while we leave s win∣dowes, doores, gates, all open.

Therefore in the second place, though I cannot alwayes avoid the occasion; yet alwayes I must look to my cove∣nant, and the keeping the watch strong over my outward senses especially my ^t eye, which is the light of the body. And I must be very carefull to look unto my imagining fa∣cultie, or fancie, for that hath great power to darken and put

out my inward light of Reason, and Iudgement; first then;

1. I must keep a strong watch over my senses; especially my leading sense, u for that is a gadding instrument, and loves to be looking into every corner of the x world. I must shut the windowes at which sinne enters; And (as there is great reason) I must suspect my succours within, for there is the Sinon I mean the Traitor. The eie is a sense of the greatest certaintie; that it is, & of the greatest deceit too. There began the first temptation, & from thence evil hath had its first rise ever since. There are two maine reasons of this deceit (The Opticks reckon 20) 1. The object is full of deceit; A thing may seeme crooked and be strait; so may a thing seeme right, and be evill. 2. This organ or instrument may have its suffu∣sions, and then it will be deceived sure, for it is in no case to judge. Our charge then is, and it concludes our rule too;

Ye shall do that, which is right, according to your rule, Gods will revealed in His word; ye shall not do that, which is right in your own eyes y, for that stands most crooked to your rule.

There is no sense you can worse trust then your eye, specially when pleasure hath corrupted it, cast dust into it, and it is full of it, even quite over cast with it. We must then with all our observation, observe our eye, for it is plea∣sures great Leader, and Commander; And from the roofe he saw z: I will not looke up on that, which I may not touch▪ said one, who made good use of Eves eating the forbidden fruit, And Achans taking the accursed thing a. If I restraine not mine eye, it is likely I cannot restraine mine hand, nor my heart; for now that sinne, like a teare b, hath dropt from my eye to my breast▪ it is likely it hath, though not by force, yet by cunning and plausible perswasion, and subtle com∣plying, taken that fort, or framed it to a readinesse of yeeld∣ing ere long. He must be more then a man, whose heart doth not walk after his eyes c.

It is very evident; That our senses do deceive reason, and beguile the understanding; Great authoritie they have o∣ver us, else we would not turne them away, when we are to be let bloud or launced; And the falls of great men have

told us, That the sense being left at randome, hath van∣quisht and quite overcome all former resolutions, of vertue and patience; Therefore looke to those out windowes d, and keep out from entring there; An enemy is better kept out then driven out. It is a point of wisdome, to make our selves strong against the first encounter: but a point of va∣nitie and folly, to open the doore upon his enemy, to try masteries upon the threshold. There is a kinde of honey (saith Zenophon) which works according to the degrees of comparison; A little maketh drunk, more maketh mad, the most killeth. Beware of this little, it will draw on to the tasting of more, and if more, the working thereof will be very like this we heard off, deadly.

This letting in of this little, by the eye or eare, is like the letting in of a little thiefe by a little window, who opens the doore and gates, for the greater theeves to enter and to make spoyle. Looke we carefully to this covenant with our eyes, or else all former resolutions will be broken, for the eyes are Panders for pleasure, Purveyers and Caterers for lusts: As in some cases our eyes watch for us, so, in this case, we must watch our eyes.

2. And we must look well too, and keep a strong watch over our imagination: That is a gadding facultie also; and we must follow it with our best observation, as a mo∣thers eye doth her little childe, which is newly out of her armes, full of action, and still in harmes way, so we must observe our fancy; That works day and night; when the eye is bound up, that is waking, and busily employed. This imaginative facultie is the souls first wheele, ever turning, and naturally to evill; and yet, as that moves, so the other wheeles stirre.

But it is said; That it is impossible to have command of [Object.] the fancy. It is the old and common objection; few are morally able to apply themselves all the day to exercises be∣comming the day: And then when darknesse commeth, to command the fancie, to busie it selfe about that, which, ac∣cording to rule, was done in the day time, impossible this.

It is so. Few are able: none are able: Few morally able; no man possible able to do as was spoken, and, when dark∣nesse comes, as we heard. Moses hand, though a servant of the Lord, and mightie through Him, will quickly be wea∣ried and hang down; It is the propertie of the Lords Arme to have it stretched out still. And this Arme of His can do, what He pleaseth; He can make a brittle glasse to hold to∣gether, though knockt against a stone; This He can do, and this He hath done, but it is very extraordinary. He can make Moses endure fortie dayes together, and keepe his thoughts, as his body was, in the Mount all that time. But these are extraordinaries, and they serve like scaffolds at the first founding, and raising of a Church; and when the build∣ing is up, the scaffolds go down; we say then; That none are able to do as we heard; A man is supposed in a Christian e. And yet we say, and we say truth, that a man may command his fancy. It hath great power over us, and we some over it, if we have not, we shall be as the swine. We must not despise what the Philosopher teacheth in his Ethicks;

That a just f man is differenced from a man unjust, not by sleep, but by dreames.

And we must not deny that to the fancy, in moralls, which Aristotle thought possible. The words im∣mediately before, were once well weighed, though by some, now found light. They are these, or to this purpose. It is possible that our fancy in the night, may hold some conformitie with the dayes employment, for if our minde in the day-time be intent upon good employment, and well fixed thereon, our sleepe may rellish of the same employment also; and our fancy may make return of something, whereof we so fastened on in the day, as well as it will do in other vanities. The fancy indeed is a wild and ranging thing: As it may be affected by the eye, and from the stomack, we can command it no more then a flock of geese in a meadow, or of birds in the skie: if there be a distemper in the belly or g brain, the fancy follows it; and by the representations thence, we shall see plainly it doth; if the guts be in the head, and the braines in the belly (so it is with some men, as Agrippa to his friend) the fancy will be

out of order, as it is certainly out of place, for it will be in the belly too, still where the brains are.

The Poet k hath re∣solved the case long since,

what we think on in the day, we dreame on in the night. He that eagerly seeks prefer∣ment in the day, may perhaps think his bed the Court, and so solicite the businesse in his sleepe. The fancy moves, as the dayes employment acteth it; As we practice in the day, we fancy in the night. If a man follow vanitie in the day∣time, his fancy will represent it on the bed; But he whose practise is contrary, shall finde a contrary working. The Preacher i gives us a good lesson.

In the multitude of dreames, and many words there are also divers vanities: But feare thou God.

If thou fearest God, thou needest not feare thy fancy, nor thy dreames;

Thou shalt not be a∣fraid yea thou shalt lye downe, and thy sleepe shall be sweet k.

Briefly then and directly to conclude the Answer, we cannot, when darknesse comes, and we are closing our eyes, we cannot then determinate our fancy to this or that object specifically: This were a conceit and fancy in∣deed too light to trouble our tongue or pen withall. It is as impossible so to do, as to preach sleeping, as one made beleeve he could, and all beleeved him, who knew not; That [Answ.] preaching was a worke of a waking man. But this we say also, That we may so imploy and exercise our imagining facultie in the day-time, that the same facultie may relish and taste of the dayes employment. This is possible, nay it is not possible to be otherwise. Therefore, I say not, we may, but we must give all diligence to watch, and wake over our fancy, thereby to determinate it to good, which is possible, through Him we can do all things: for this determinati∣on makes such an impression, and sets, as I may say, a Bias upon the fancy in the day-time, that accordingly it runs, when the outward senses are bound.

We allow for humane infirmities, and know, through grace, they are dispensed with; And we may grant also, what the Philosopher hath said and concluded: If a man

could be cōmanded to think nothing by himself, but what he should presently speak out, he nor no man were able to endure it, though but for one day l. But because we cannot attain to such a puri∣tie as we should strife after, just with the Copie, we may not wallow with the Swine: And what we cannot have an absolute command over, we will not cast away our power wholly, as who will take no charge over it at all. There are many in the world, who say they cannot, when indeed they will not; they question their power, when they should their will, and they take from their power bestowing it up∣on their lusts.

So much to shew, we may have power over our imagi∣nation if we have not lost the power over our selves; Now it follows, That we must exercise the said power and charge, or else we shall lose our selves in the emptie con∣ceits and Mazes thereof. Imagination seemes an emptie windy thing, but hath reall effects; for there is a mutuall working and reflux, between the will and the imagination; Imagination stirs up the will, and as the will is affected, so imagination worketh; And therefore they whose will is guided by their fancies, live more like beasts then men (in whom phantasie is the chiefe ruling power) and so we fall lower then the beast. For if we roule wickednesse about in our imaginations, like a sweet Morsell under the tongue, we do, in so doing, personate these m pleasures, which we have not opportunitie outwardly to performe, which is called speculative wickednesse, and greatly defileth the man, and dishonoureth God, and so answerably provoketh Him, even to give us up to our imaginations, and to cast us loose into the lap of our Delilahs, or lusts, which is the greatest judgement in the world: for when sinne is let into the soule by the eye, and rouled about by the imagination, it will quickly, like a canker, eat out all the grace in the soule; and then what follows, but a filling of our hearts with Sa∣tan, and in the end a reaping the fruit of our own wayes?

If we suffer our fancy to brood upon lusts, we shall hatch Cockatrice egges, or weave Spiders webbs, the issue will be

mischiefe or vanitie, and so we shall weave the web of our own sorrow and shame. Therefore we must watch over our thoughts, if we regard our peace, whereof watchfulnesse is the preserver. They may make a through▪fare in our minde, they must not get entertainment nor lodging there n. And that we may be afraid to think before God, what we are ashamed to do before men, we must consider; first,

1. That we have to do with an holy God, who specially sees the heart, and requires puritie there; It is our spirits with whom God, who is a spirit, hath most communion with all;

And the lesse freedome we take to sinne here, the more argument of o sinceritie, because there is no Law to binde the inner-man, but the law of the Spirit of Grace, whereby we are a law to our selves. But on the contrary, the more way we give to wicked imaginations, the more we shew, what our actions would be, if we dared ^o, for if we forbeare doing evill out of conscience, we should as well forbeare imagining evill, for both are alike open to God and hateful to Him;

And therefore oft, where there is no conscience of the thought, God gives men up to the deed.

The chiefe lesson then is this; As we desire and expect to have communion with God, we must addresse our spirits before Him ^p; we must be pure not in body only, but in heart also; nay we must be in our measure pure and holy as He is, if we look to see Him as He is.

We must consider withall; That our unclean spirits, make us like that Spirit, who, though he commits no cor∣porall uncleannesse (some tell us of sexes in divels, or assu∣med by them, and of their filthinesse that way ^q) yet he is called an uncleane spirit; And as he is, he is called, which tells us, That the uncleannesse of our spirits and hearts, as it is the greatest defilement, so it doth make us most like the divell. And therefore if this uncleane spirit, or our selves have stirred a sinke in our soules, we must not stirre it more by our imagination, but, as we use to do, when a sink is stirred, we go into a sweeter roome; so we must remove

our thoughts, and take off our imagination, from stirring and puddering in that filth. And this we may do, by finding it some sweeter, more cleanly and befitting work. It is certain, that the imagination hath a power, if it be put forth (but that requires an other power) to raise it selfe as swiftly, and as quick (which is the excellency of it) to heaven, to the high and great things there, as it will descend to hell, though it be a naturall descent, to those black things there: And it is certain too, that hopes on high, will lead to thoughts on high; The noblenesse of the soule, and thoughts thereof, and of great things prepared for it, will remember our imaginative sacultie of noble work, of high and weigh∣tie considerations.

If our affections be indeared to any sensuall delight, they will drown our fancies therein: and on the other side, our fancies, quicke and nimble though they be, yet will they move heavily, and die in their excessive motion to the things below, if the soule be taken up with the Love of the best things. And this leads me to the last thing, which is a more speciall and soveraign vertue, to help and fortifie our soule against her sensuall appetites; I meane such helps which reason can suggest. I know if the Eye of the Lord awe us; if destruction from God be a terrour unto us; if the spirit of holinesse comes into the heart, then the work is done.

2. In the last place then, because our imagination hurt∣eth, and betrayeth our succours within, by false represen∣tations, and by preventing reason, usurping a censure of things before our judgements try them; whereas, the office of imagination is, to minister matter to our understanding to work upon, not to lead it, much lesse to mis-lead it; sith, I say, our case is so, and so depraved our facultie is; we must take great heed, and give all diligence,

That, (as one ex∣cellently adviseth) we suffer not things to passe suddenly from the imagination to our will, and affection;

we must aske advise first of our judgement (That is the light, and eye of the inward man, and we must pray for the inward anoynting) whose office it is to weigh things in the bal∣lance

and so to discerne. This judgement doth acquaint the minde to ballance reasons on both sides, and to turne backe the first offers, and conceits of the minde, and to accept of nothing but first examined and tryed.

There is a sicknesse of fancy, and there is no way to cure it, but by advising with judgement. We shall (as Saul in another case) account the wayes of sinne and death, even the shedding our own souls bloud, in the pursuit of our own appetites, and the libertie to satisfie the same; All this we shall account a compassion r, if judgement do not come be∣twixt our imaginations, and will. The tumults, and di∣stempers of the soul, though they rage in silent darknesse, would be in a great measure quieted, if summon'd before strength of judgement and reason.

Therefore when any desireable object, presents it selfe to our imagination, and solicites for admittance, we must not open be∣fore reason and judgement have done their office: We must take off our selves, upon what ground we entertain such a conceit; whether we shall have the same judgement, after we have yeelded to it as now we have? and whether we will have the same judge∣ment of it in sicknesse, and death, and at the day of reckoning, as we have for the present? That which is of it selfe evill, is al∣wayes so, at one time as well as another: if the time will come, when we shall think those things to be vain, which now we are so eagerly set upon, as if there were some great good in them; why should we not thinke so of them now, when as the reforming of our judgement may do us good, rather then to be lead on with a pleasing errour untill that time, wherein the sight of our errours will fill our hearts with horrors and shame, without hope of ever changing our condition.

Think we hereon, before we have swallowed the bait. It is of speciall use to awaken the soule, and to stirre up reason, cast asleepe by over-powring lusts, and Satans charmes; of great use it is to scatter the clouds, through which things seeme otherwise then they are, that so we may discerne and judge of things, according to their true and constant nature.

Is it a known and noted story; That a great Command∣er being ready to perish with thirst, delivered up himself and his command into his enemies hands for a cup of drink; who, so soon as he had quenched his thirst, had these words, For how short a satisfaction, have I forfeited all my former con∣tentments! The morall of it is as well known; It seems to imply thus much; That he did (as we all are ready to do in desireable things) suffer the thing he desired, to passe too soon from the imagination, to affection; and he made choice before his Iudgement had done its office; and there∣by lost the command of himself. But indeed, though there is use in it, yet in this case, it doth not presse home, nor is it full to the purpose; for, if we should suppose Kingdomes in one scale, and a dish of water in an other, we know which would weigh down so low, that it would be great folly to make the comparison.

But now again, if we shall but consider, how dependent a creature man is, (which doth engage his service to his God) and to how weak supports his life is beholding, and that he is, in his best estate, but vanitie, and that his Crown cannot help or ease the head-ach, nor can all the pomp and glory of a kingdome refresh his fainting spirit, which yet (as the case may be) a dish of water may do: In this case I cannot tell whether a dish of water, though it be dearly bought, may yet be well purchased with a kingdome.

Satan might speak true, All that a man hath will he give for his life a. And had there bin no more but an earthly & tempo∣rary blessing lapt up in Esau's birthright, Esau had reason'd well. I am at the point to die, and what profit shall this birthright do to me b. But the extreamitie was not so (which is very ob∣servable) he was short spirited, all for the present. The eager∣nesse of his spirit, and his slighting the blessing (he despised his c birthright.) presented it so: And besides, there was an heavenly blessing wrapt up in the earthly. And therefore this example o•• Esau comes home, and presseth to the quick; That we follow peace with all men, and holinesse, without which no man shall see the Lord ; looking diligently, lest any root of bit∣ternesse

springing up, trouble us, lest there be any fornicatour or prophane person, as Esau, who for one morsell of meat sold his birth-right. This presseth home; and therefore from this ex∣ample, we must, before that things passe from our imagina∣tion to affection; now that pleasure solicits for admit∣tance, we must thus reason; we do, in hearkening unto it, adventure more then a temporall contentment, though what can countervaile that damage? In yeelding here and giving admittance, we may bring in a Worme, which will never die: If then judgement do its office, it will reason thus;

Here are a few bitter sweet pleasures, and here is an inch of time, in this vale of teares to take them in; I know not how soon my day may set, perhaps I may suddenly sink down as others have done, even in an eager pursuit after a shadow (my present satisfaction) and so, at once, die twice; but sooner or later, long it cannot be, (there is not much space in an inch or span of time) long it can∣not be, before I go hence, and shall be seen no more; And then, when I go hence, I enter into eternitie (the thought whereof swallowes us up, as a drop in the ocean) where I shall meet with everlasting burnings, a perishing for ever; or with pleasures at Gods right hand for evermore. Shall I then (so judgement reasoneth) preferre a short satisfacti∣on (which will leave in the soul a very sad farewell) be∣fore an ever springing fountain of glory, and everlasting blisse? A few bitter-sweet pleasures, and these lasting but a span or inch of time, at the longest, before unmixt and unmeasurable joyes through all eternitie in those glorious mansions above? So our judgement debating, thus con∣cludeth.

What then is this sading, perishing, and at length tormenting contentment unto me? It is but like a flash of lightning before everlasting fire. Carnall joy is like the crackling of thorns, soon out like a lightsome flash, but spirituall joy is like the light of the Sun; what then is this poore, short, and at length tormenting pleasure unto me? When d Lust hath conceived, it brings forth sinne; and sinne, when it is finished, brings forth

death. The world passeth away, and the lusts thereof, but he that doth Gods will abideth for ever e.

Thus farre in the discovery of this sinne also; The spring of it we know; The issues therefrom are as discerneable; how to stop it at the spring head, commands our care and diligence; if we be wanting at this point, our heart will wander after our eyes, and then we shall be carried like a ship in a tempest without a pilot, or like a colt that hath slipt his bridle: All will be out of frame within, and then no∣thing can be in order without. There will be a winking with the eyes, and a speaking with the feet, and a teaching with the fingers: for, wickednesse is in the heart, and the mouth will be an open sepulchre, much corrupt communication will pro∣ceed from thence; But to them, who maintain their watch, all will work contrary: They will be framed to an orderly and sweet comportment; They shall have command over themselves, and their desires shall be made subject to an higher Law of reason and true judgement; They shall not rule but be ruled and commanded.

The summe of what hath been said may be thus gathered, and put together; Pleasure is a great Enchantresse; at the first encounter, she charmes our senses, therefore we must be the more prepar'd against her; first, we must avoid all occasions; they are the becks of pleasure, and panders for lusts; especiaby we must avoid idlenesse; it is pleasures pil∣low, the houre of temptation, the devils tide time. An unem∣ployed life is a burden to it self, and vexation; It is like the Dead sea, or a raging sea, raging rather. We must make a covenant with our eyes, they are also caterers for lusts; and watch our fancy, finding it work suitable to so noble a faculty. We must remember, That the Father of Spirits hath communion with our spirits, if after Him kept pure and holy, like a room perfumed and prepared for such an enter∣tainment. But if unclean, then like that house, which was empty, swept, f and garnished for that spirit, who is most un∣clean, though he commit no corporall uncleannesse. And this our uncleannes, which so debaseth man that noble Crea∣ture,

happeneth by the sicknesse of the fancy; The way to cure it, is to go to our judgement for counsell before we suf∣fer our thoughts to passe from the imagination to the affe∣ction; This is the summe.

I adde; we all hunt after pleasure, and strive after peace, we would finde rest to our souls, and satisfaction therein; This is naturall to us, though nature can never hit on the right way, that leads thereunto. If we follow the bent and bias of nature, we shall seek the living among the dead. But now tread we the paths of holinesse, of righteousnesse,

they are the wayes of pleasantnesse, all those paths peace g.

Cer∣tainly were the beauty of holinesse discovered unto us in any measure,

our affections would be strong towards it, we should mount up with wings of Eagles, ^h we should run after it, and not be weary, we should walk and not faint.

The straitnesse and wearinesse we finde in these wayes is caused through our indisposition, and unto ward∣nesse to those wayes, through our want of giving all dili∣gence. It is the conclusion of all that are truely wise, That those great and insuperable difficulties that we usually pretend to meet with in the way that leads unto vertue, and godlinesse, are rather vain pretences, want of heart, sloth, and lithernesse (as S^t. Chrysostome in many places, specially in his i 19. Hom. to the people of Antioch) that is, meere want of courage and re∣solution, then difficulties really hard and insuperable. We see saith he, what your wonder-workers can do, what strange feats: They will run upon the ground like a wheel circularly; They will run up and down a rope with as much steadinesse as another in plain ground. They will cast up swords like Tennis-balls and catch them again with the like ease; yet stranger things he tells of, and all attained unto by diligence and custome, provoked by a little gain.

What then, saith the same Father, can we think the way or practise of vertue and holinesse more difficult? and the end of that way to have lesse gain, and peace? overcome we the stubbornnesse of our Will, gain that; winde up our selves to a resolution (ⁱ we cannot by our own strength)

choose we the wayes of holinesse; give we all diligence to [Chap. 4] [§. 3] walk in those paths, then we are assured, custome will make our paths easie, and pleasant, and at the end we shall have peace.

The conclusion then is, Awake thy soul, give all dili∣gence, and with the same diligence keep thy heart, for out of it are the issues of life. Ponder the path of thy feet, and let all thy wayes be established k.

§. 3. Profit.

3. The other great Enchantresse of Mankinde (so I finde them coupled in the forementioned place l) is profit. A restlesse desire of getting still more, when, though all the world were gotten, it could never satisfie, nor make a man say It is enough; It jades a man, and tires his spirits out in an eager pursuit of that, wherewith he can no more fill him∣self, then a coffer with knowledge, and a bag with grace m. And yet he layeth out his pretious stock of time and parts in his eager pursuit this way; which is, as if a man should fur∣nish forth a chamber in a Through-fare, where he is to stay but a night, and neglect to provide himself of a Mansion in the citie, where he is for ever to dwell.

This is our folly, the chain of darknesse over our heart; That spirit of infirmity with which we are bowed down, so as we will weary our selves in the wayes of vanitie, though we finde our selves hungry and faint, as the beast, under their idols, and as the Smith working them with the strength of his arm; or if we think our selves filled, it is as with the East-winde, or ashes instead of bread; when we awake (for now the deceitfulnesse of riches hath closed the eye) we shall be hungry. And it is not possible to be other∣wise, for the heart turned from the Creatour to the Creature must needs be empty, there being a vanitie upon it; And being removed from the onely and eternall Good, it must needs be like the needle, shaken off from the pole-starre, in an unquiet trembling condition; Like a meteor still in agita∣tion, and doubtfull suspense n. The way then to fill the heart,

and to quiet it, is, to point it heaven-ward, where is Rest and Satisfaction.

And this consideration may help to cure us of this spirit of infirmity, which clings us together that we cannot look up, to wit, that God hath summed up all our happinesse in Himself, as the drops in the Ocean; All our streams of com∣fort come from that Sea, and must return again thither; If we have Him, we have all, if we want Him, we have no∣thing. Here our comforts lie strangling and divided, some in this thing, and some in that; we go to the coffer for some, and to the table for other some, and yet we are not satisfied; but in Christ these comforts are united, if we have Him, we have all; But God we cannot have, nor is it possible to feel how sweet he is, while we feel a sweetnesse and satis∣faction in the Creature, and are feasting thereon. It was a good answer, and of great and high use, which one made, being asked where he found God, There I found God, (said he) where I left the Creature. This is all I intend here, whereby to fortifie us against the deceitfulnesse of riches, which o weary, but satisfie not. I do not take this to be so proper to my scope, and in some things, which would fall in here, I have presented my self else where in the preface to the first part.

Hitherto of such inordinate desires, which are not pro∣perly passions, but proceeding from our opinion and fanta∣sie, our judgement and reason being put out of office, and exposing us to the full sway and power of our passions; whereby it doth appeare, That we are not in greater dan∣ger in the hands of any, then of our selves; And therefore great cause to pray; Deliver us from evil, That is, our p selves from our selves.

I come now to our master-passion; The subduing of it, is like the taking in of an Arch-rebell; It is the leader and ma∣ster of misrule, then which nothing doth sonner and so im∣mediately deforme Gods image, and sometimes deface it ut∣terly. This is,

§ 4. Anger.

[Chap. 4] [§. 4] A very strong motion from very weak reason. It fills our house with smoake q (well compar'd thereunto) that we can see to do nothing in it; nay more, It deals with us, as if one should cast the master out of his dwelling, and then set fire on his house: or, as if an intemperate scold, (

it is M^r Bol∣tons comparison r

) should justle a reverend Iudge out of his place, and there to take on in her talkative and scurrill manner. Iust so will this absurd passion, usurp and domi∣neere over judgement, not giving reason leave to interpose a word; whereby it comes to passe, that the man loseth the rule of his own spirit, and so becomes like a Citie without walls s; or like a ship without stern and pilot, exposed to windes and tempests in the midst of a furious sea. This man must needs be at a losse, and make shipwrack of his wise∣dome and discretion and all, so as his discreet friend can∣not recover him again till he hath more command of him∣self, for if one should repaire him and deliver him to day, he will need the same help to morrow, for he will suffer wrack again by the storm of his passion; If thou deliver him, yet thou must do it again t. So we have heard how blustering a passion this is; and what raiseth the winde, viz. that we are disposed unto it, by weaknesse of spirit, for the weaker any one is by yeares, or by sicknesse, the more subject unto it, as children, old persons, or u sick (so universall experience hath concluded) or by overtendernesse or nicenesse of minde. Therefore the wanton delicate persons are very testy x, very petty matters will trouble them, a spot on their garment; a bird, a dog, a glasse. It puts me in minde of a delicate person, who, being Master of a feast, condemned his servant to be eat up of the Lampryes for breaking a Chrystall glasse; where∣upon the poore boy falls down at the Emperours feet, who was entertain'd at the feast, requesting onely this favour, that though he knew he must die, yet he would not suffer his Master to make him meat to fishes, which are mans meat, whereto the Emporour yeelded, causing all the glasses in the house to be broken before his face, and then thrown

into the fish pond where the boy should have been put; I mention this to assure us; That none are so imperious, nor more abuse their power, then your delicate persons; one haire lying out of order will more disquiet them, then a di∣sturbance in a Commonwealth.

There is another fruit of this weaknesse, and that is an un∣govern'd tongue. A great make-bate, disturbing our own peace, and the peace of others. It foments and stirres up an∣ger, and provokes more wrath: It makes the spirits keen and eager, so as words, cut like a razour, being whetted, as the Bore its tooth, in its own foame. There is a little spark of fire before us, It is at the y pleasure of our mouth to make more sparks, and to kindle it to a flame; and it is at the pleasure of the mouth, to cast water upon it, to spit it, or to tread it out. So in point of debate and contention, the fruits of Anger; It is at the service of the tongue, to kindle the heat and the fire yet more and more, and it is in the tongue to quench and put it forth. He that hath power over his tongue, shall strike at the very root of this passion, and go neare to cut the (z fibras) the very small sprigges or haires thereof; The wisest of Philosophers (if Aristotle was he) tells us; That Anger serveth as a weapon to vertue; It may well be, but then this weapon must be in a wise mans hand, who can command himself and his anger, for such a man can be angry and sinne not: otherwise anger is a weapon of a strange nature; for, we do manage other weapons, and this doth manage us; our hand guideth not it, but it guideth our hand; it possesseth us, not we it. So we have heard what a weapon this is, or ra∣ther, how domineering a passion. We have heard also, what exalteth this folly; It is weaknesse; The remedies are an∣swerable, whereby to get strength, and fortifie our selves against it.

That person is seldome overcome of anger, who can take some command over himself in such things, which yet, we may think, do little concern that passion; but yet they do very much. For the reason why a man hath so little rule over himself in a passion, is, because he had so little comd¦mand

over himself, when he was out of his passion: or ra∣ther, for so shall I speak more properly, because he carryes himself, as one in a passion alwayes.

I have often thought on those words of Saint Paul; a All things are lawfull for me, but all things are not expedient; All things are lawfull, but I will not he brought under the power of any. What is this to the subduing of this passion of anger? very much; for he that can check-himselfe in things law∣full, will not easily exceed in things unlawfull. I have known some, who would not reach their hands to a dish, or cup so soone as they might; they would abridge themselves, and take of from that eagernesse of spirit, we are subject un∣to: So they could keep themselves from coming under the power of the creature, and more able, by using this fitting command over themselves, to carry themselves calmely, and temperately, in the puzell of businesse, and tempest of humane life. He that carryes himselfe as in a passion alwayes, we must looke to see him sometimes in a phrensie, when it would become him, to have most command over himselfe. He that cannot temper himselfe in lawfull things, will run ryot in unlawfull.

This is a point of speciall consideration; it takes of from nicenesse and weakenesse of spirit, which sharpneth very much the edge of anger b. I have read of one, who would put a letter up into his pocket, not breaking up the seale; which yet he knew full of news, but could not answer till the next morning; And such a letter, saith he, I know some would have broken open with their teeth, if with their fin∣gers they could not have done it so suddenly. He doth in∣stance in other points of abstinence, and perswades to them, and concludes thus.

That man cannot easily abstaine from things forbidden him, who takes his full libertie in all things, which are not forbidden him.

This requires our consideration, for there is more in it, then ordinarily is conceived. But suppose a man now in his passion, what shall we say to him then? nothing, it putteth him out of his precepts quite; we must stay till he be so∣ber,

unlesse we can binde his hands. No sound counsell can come in, while fury is going-out.

As in a tempest (saith Chrysostome) while the Sea rageth, and there is tumult and trouble; words are vaine. If we will waite their season, we must stay till there be a calme c:

So here, we must stay till the storme of anger be over. This puts me in minde of a very pretty observation from Phi. Melanch. which is this.

His little daughter was sent on an errand, and staid be∣yond her appointed houre, which moved the mother not a little; so much, that she said, she would pay her daughter, that she would. The father heard all, but as his manner was, said nothing; went to the doore, and there he sate, expe∣cting his daughters return. Presently after, home comes the gyrle. Now daughter, said the father; you are too blame, you have stayed too long, and your mother will be very short with you, for so I heard her threaten. I pree thee, childe, what wilt thou say to thy good mother now, for she is an∣gry? The childe answered simply d and like a childe; nothing for sooth.

This answer pleased the father very well, and he made very good use of it, for this was his maner: When he ob∣served men marching in the rage and roare of their passi∣on, and upon the spur, then he stood stock still; When he heard them casting-up their words, from a very corrupt sto∣mack, and calling-out, as if their tongues were their own, they might use them as they listed, then was he all that while mute as a fish; making good use of his good childes answer, nothing for sooth. And this nothing, effected something; for by this patience in That excellent servant of the Lord, he brake the violence of his adversaries impati∣encie; so saith Camera: who writ Mela. Life e. It teach∣eth us how to carry our selves towards men, carried in a passion, To say nothing. But now for a man in a passion, if he be teachable, this, which follows, may instruct him.

It is a hard matter to stop our course down an hill, and it is as foolish to course there, so is it a point of difficultie to

refrain the minde in a precipice f; But yet some have found it possible; I say then, if a man could refrain himself, and give unto his minde (as is used in horsmanship, and wherein the old Britaines, saith Caesar g, did by experience and cu∣stome much excell) the shortest stop or turn; As thus; if he could refraine his hand, or his word, when it is going out, and behold himself in a glasse, before he strike or speake: And then after the heat were abated, which would quickly be, reflect, as before upon his posture, so now upon that he was about to do, I say, if he would do but thus, it would be a great preservative to prevent the next fit of his feaver.

We read of one h, who, being very angry, and having his arme lifted up to punish his offending servant (over whom masters at that time too lawlesly abused their power) be∣thought himself very seasonably, and of what he was do∣ing, so stayd the blow, but kept his posture; then beheld himselfe in a glasse, to see how like a foole he stood;

But he discern'd more then so, that he stood, not like George on Horsebacke, though that is menacing, but more like a mad∣man i,

with his hands up, mouth drawn aside and foa∣ming, eyes sparkling, countenance pale and much de∣formed; at the sight whereof, he dismissed his servant, and corrected himselfe,

and so was better advised for after∣wards. I dare say, it would calme the hastiest man living, if he would look himself in a glasse, when he is angry and in a rage (but it is a point of patience) that then he might behold his impotent, and unmanly behaviour, how it dis∣figures, distorts and deformes him; It would help also, if, refraining his minde in such a distemper, he would reflect upon that he was (in that transportation of minde) about to do or might have done; if he can reflect upon it, he will see clearely, That it was much better for him, because he tooke leisure of more consideration.

Of all things, which admit delay, there is nothing, that receives more advantage by it, then our passion, nor hazard, then our repentance. It is certain, what repentance gaineth by admitting no delay, anger loseth, our peace and quiet; yet

deale we here cleane contrary; for where we should not consider, (not whether we should repent or no) there we do; and where we should consider, there we do not. There is nothing, that can work us more sorrow, then this; nor more advantage, then if a man would suspend his actions a little, and arrest nature in her passionate march. A little time would do it, and blunt the edge of anger, as the saying over the alphabet, saith one, the Lords Prayer saith another i. But if we gaine not some leisure and time here, for our better proceeding, we shall for our repentance k. Phocion advised well to hinder the Athenians from a present resolution up∣on the hearing of Alexanders death; News came that A∣lexander was dead; And the Athenians would, the same night, meet in Counsell, and determine things: Forbeare till next morn∣ing said he; if Alexander be dead to day, he will be dead to mor∣row. Be not so hasty, this businesse will admit some houres delay, and we shall proceed much more warrantably.

It is very applicable here; we must not proceed hastily in any thing, for that is to proceed in a passion; if it be a fault, we are about to punish, it will be a fault anon, and teo mor∣row, and we shall be better able to discerne it, and to helpe it. We may do nothing while we are angry; for then we will thinke we may doe any thing. He must not loose the power of himself, who hath an other under his. He had need have all his wits about him, that comes to drive out folly; and to understand himselfe very well, that would direct another. It is the wife mans lesson; The discretion of a man de∣ferreth Anger. It is a point of wisedome to subdue betimes, the first beginnings of unruly passions, which else, like an ill nurtur'd childe, will grow head-strong (here we should meet with the tongue again:) And this is by giving a check and stop to our selves, so giving time for reason to enter∣pose, and to aske this question only, What do I? For want hereof, we observe men dealing unreasonably with sense∣lesse things, falling foule upon them, misusing the poore beast also, that doth better service in his kinde, and sheweth more obedience then man doth. But very Imperious and do∣mineering

over children and servants; for our spirits (as was said) stir as intemperately, and raise as great stormes in our lit∣tle ponds, as great persons do in their great seas. l.

I passe by them, who are so furious upon the Oxe, the Horse, and the Asse, the poore Sheep also, all which do after their kinde, but he that misuseth them, doth against nature. I have nothing to say to such, their folly may correct them. But when a parent is correcting his childe in a passion, this may check him, if he take so much time as to consider; That he is a childe, and his own, so is its fault also; This will stop his eagernesse: but of this in the first part. So also when I am angry with my servant, this may check me; That though I may be bold with him, or her, being my servant, yet not so bold as to shame my selfe, or hurt them. Did not he that made them make me? Have we not both the same masters over us on earth? and would we not be used kindely, and gently by them? And have we not all one Master in heaven? and would we not all finde mercy there? Yea, but he is thus and thus, and doth so and so, and so often he hath pro∣voked me? I must check my selfe now with this, and it will surely calme and coole my spirit; how m much, and how long, God hath borne, and forborn me; And can I be impatient now? The long suffering of the Lord is salvation: It was sal∣vation to Saul, waiting till he became a Paul; so was it to Peter, waiting till he went out; To us, else we had been, before this, consumed: Marke this, and enlarge thy medi∣tation upon it; I, it will be a meanes to frame upon thee that ornament of a meeke and quiet spirit, which, in the sight of God, is of great price: for if I can say to my selfe but thus much; how long suffering hath the Lord been to me ward? I cannot be short, and eager spirited toward my brother. I cannot say more, which is more pressing and availeable to subdue my passionate spirit, and to gaine that constant and comforta∣ble temper, which resembles the highest region of the ayre, where there is still a perpetuall serenitie, and peace. Lastly, are they the wrongs, and unworthy usage from others hands and tongues, that have put me out of the possession of

my selfe? or are they crosses in my estate, that trouble and disquiet me? Then thus I must check my selfe, By looking narrowly into my selfe, and up to an higher hand, as the children of wisdome have done; I must remember the ten thousand talents; There is nothing that can be thought of, of more force to win upon a passionate spirit, and to frame it to lowlinesse, lovelinesse, calmenesse, and unpassionate∣nesse (which is the cement of societie and sweet converse) nothing, I say, of such force as these considerations; First, of Gods all disposing, over-ruling hand, who is so good, that He would suffer no evill to be, were He not so power∣full, that out of the greatest evill, He can extract the great∣est good.

Secondly, The riches of His mercy, that forgave ten thou∣sand talents; And should I flye at the throat of my fellow servant for a few pence? Thoughts hereof will frame us to a setled reposed estate, and an unpassionate spirit. But the remedy of remedies, the most certain and excellent remedy, whereby to shoare-up, and underprop the soule against the shakings, and impetuous blustering of this weake but impo∣tent distemper, which bloweth hard, and boasteth great things; The best remedy I say, is, To addresse our spirits before the Lord; To look to Him, who rebuked the winds, and Seas, and they were still. We may say of this fiery ex∣halation, as is said of the tongue n (a fire too, and angers first o weapon) But this unruly evill can no man tame: we must then pray, and in our prayer p pray, that is, we must pray earnestly, we must wrestle and weep in our prayer be∣fore the Lord; That He would hold in our spirits, calme and meeken the same. We are taught of God, to love one another, saith the Apostle, we are so indeed, saith the Fa∣ther; For no man can teach it, and if God teach not, we shall flye off and all to pieces, like an unserviceable piece of Ordnance, before we are discharged. We shall bite and de∣voure on another. Vpon every occasion, we shall flye out into sparkles of heat, like the sonnes of the coale as one speak∣eth, which if you blow, it will sparkle in your face, behold

then, how great a matter a little fire kindleth q. We may allude here to what we reade, spoken of the Leviathan r;

An angry-mans breath kindleth coales, and a flame goeth out of his mouth.

But if God meekens the spirit, if He humbles the heart, all this fire will be quenched, or, if not so, yet so kept in this fire shall be, that no burning lamps, no sparks shall leap out; I meane, nothing shall be done or spo∣ken, which may kindle wrath: but much yeelding there will be, much forbearing in the spirit of meeknesse, as we learne by the example of Abraham; who yeelds unto the younger, rather then difference shall arise. And the true sonne of a gracious father will yeeld, not to Abimelech on∣ly, but to the Heardsmen of Gerar, though the place shall carry a memoriall of the contention there, and injury done to Iacob there, the taking from him that, which God and na∣ture makes common; yet rather then there shall be any contention, Isaac yeelds, and accepts of an apologie or de∣fence afterwards, though never a word thereof true. And this is meeknesse, and patience indeed mildly to yeeld, not to superiours only, against whom, perhaps, we cannot stirre and be safe; but to yeeld to inferiours, such we would have disdained (as Iob saith s) to have set with the dogs of our flocke. This is a point of a meeke spirit indeed. And this is a spirit of Gods own framing, even His, to whom these two things do of right belong; To subdue iniquitie, and par∣don sinne. Marke it;

The Lord, He it is, who subdueth every distemper of the soul, which vexeth there; and pardons all the iniquity t there▪ from, casting it, as into the bottome of the Sea; therefore to Him we must seeke. I conclude with the wise mans les∣sons u. The heart of the wise teacheth his mouth, and addeth learning to his lips. Pleasant words are as an honey-combe, sweet to the soule, and health to the bones. He that is slow to anger is bet∣ter then the mightie; and he that ruleth his spirit, then he that taketh a citie.

I know, That, before I came off from this point, I should have spoken more concerning the tongue, and the govern∣ment

thereof. But the subject is so large, and so largely [Chap. 4] [§ 5] handled; That we cannot say a little of it.

It is, me thinks, observeable; That he, who wrote a booke thereof, was a whole yeare (so himselfe saith) be∣thinking himselfe, what to call his booke, which (if I re∣member) he was ten yeares in composing. At the length he intituled his booke Phaeton, and we know what is faigned of him, as we do know, what was the originall of that fi∣ction: But the Title fits very well, and the Spirit gives good warrant to it; For the tongue is a fire, a world of ini∣quitie x; it defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. Great cause to look unto it, & to guard it well (as nature teacheth us) with all our care.

But he that can master his passion, and this master passion, can master his tongue also, that is supposed: For the tongue (as we heard) is but angers first weapon; And if we can binde the strong-man, we can spoile him of his weapons, that's out of question, for it is first done. I will say but this then (for I have spoken to it before in the first part) It is the wisdome of a man to see himselfe speake; That is, well first to observe the way his tongue is travelling in, That he may be sure and certaine, that the way is safe. Remem∣bring still (what was said too) That a man hath falne more dangerously by his tongue, then he hath by his foot.

§ 5. Of Censure.

I would charm the tongue here, before I leave it; but so it is hard for man to do, nay impossible; yet I will lesson it in point of Censure, Which is a bold libertie the tongue takes, as if it had a a patent for prating, or had received another edict, that all the world should be taxed. The lessons are these,

1. Take no evidence from heare-say; It is the greatest li∣ar in the world. Report will fully the whitest name upon earth, and when it hath done, and you would finde the au∣thour, you cannot, he walks as undiscerneable as if he had his head in the clouds b. Report nothing upon bare report, espe∣cially nothing touching any ones good-name, which, the purer it is, like a white ball, the more fullied with tossing.

2. Where thou wantest certaintie, judge charitably, the best; and leave that thou canst not know to the Searcher of hearts. Indeed sometimes a mans out-side, actions, words, gestures, do make an easie and plain Commentary upon the heart; we may expound the heart by them. There is a speak∣ing with the feet, and a teaching with the c fingers: The or∣gan or instrument of speech is the tongue, What can the feet speak? What can the fingers teach? why, the feet can speak, and the fingers can teach, what is in the heart: Their commentary is so plain, that a man may reade, frowardnesse is there. But now when a mans actions, his meaning and in∣tent are of as doubtfull construction as some old Characters, worn out and decayed; Take we heed now, that we reade them not according to our sense, unlesse it be most agree∣able to charitie. It is a good rule; d We must shew all the fa∣vour that may be; We must stretch out charities mantle as wide as we can, that is, as wide, as heaven is wide, saith e Chrysostome, and we must note it. We are bound to give the fairest and most candid interpretations of actions and meaning as possible may be. It is M^r Perkins rule, and but the rule of charitie, Be as tender of a mans meaning as with his eye, so of his actions, as perhaps he did not so, as it is suggested; if he did it, then not with a minde to do me hurt; or, if with that purpose, then by some temptation, which might have carried my self too, and upon a worse evil. Still deale tenderly we should with our brothers Name, with his Conscience, with his meaning, as tender of all this we must be, as we are of our eye, or of a glasse of Chrystall.

3. Speak well of the dead, or nothing at all; It is for such to trouble them, that are at rest, who are of his generation, who did pursue his brother with the sword, and did cast off all pi∣tie, and his anger did tear perpetually, and kept his wrath for ever f. Mark well how sadly and confidently Job speakes touching the securitie of the dead; mark it, I can but point to it g. And learn we may something from the devil, when he feigned himself Samuel; That it is no point of Civilitie to disquiet the dead h.

4. No, nor to disquiet those that are absent, in conjuring up their names, for they are dead to us, and cannot speak for themselves. Stay a little till Mephibosheth i can be heard to tell his own tale, he will prove himself as sound at the heart, as he is lame in his feet, and Ziba shall be counted as he is, a Devil.

5 If the name of thy neighbour be in question and thou canst relieve it by a word, and that word but the very truth; Take heed now, Let not that pretious name of thy neighbour faint and die under thy hearing for want of a word, thy speaking what thou knowest, and standest bound to speak by the bond of charitie. If thou shalt be faulty in this point of charitie, it is a privative censure.

I keep the chief lesson last, I take it from a rule in He∣rauldry, this it is,

6. All k Animalls born in Armes or Ensignes must in blazoning, be interpreted in the best sense, according to their generous and noble qualities; if a fox be the charge of an Escutchen, we must conceive his qualitie represented to be wit and cunning, not pilfering and stealing &c.

I may finde bad qualities in the King of beasts; I must in blazoning take the most noble; Then much more in bla∣zoning my brothers Name; I must finde-out his good qua∣lities. So the Apostle with Iob, l we have heard of the patience of Iob; not a word of his impatience. And observeable it is, how David fills his mouth with Sauls m vertues; But how if my brother have not one good qualitie? I must not think so; not, that any one is so buried under the rubbish of his own and Adams ruines, but some good may be found in him, if with the Chymist, we would set the fire of our charitie on work, some good might be extracted; for, as there is some rubbish in the best of men, so there is some ore too, something of God, some good in the very worst; doubt it not, while thou canst see a poore woman puddering in the dust-heap, and finding some good there. And let this teach us, how we deale with our brother, not worse then with a dust-heap (I hope) pick-out his good and let go the bad.

But if thou must fix upon the bad, as so the case may require, [Chap. 4] [§ 6] do it tenderly like a brother, as one knowing thy self, and thy common nature, in love, in meeknesse, in the spirit of meek∣nesse: so shalt thou honour thy brother, but thy self more. Chrysostome n gives us a good note. The truest signe of a man honoured with reason, is to be gentle, meek, courteous, mer∣cifull, as one that would obtain mercie; for, consider we our selves, or others, we are vessells of earth all, which could not be cleansed with water, they must be broken o; or like bell∣mettle, once broken, never sound again till new-cast, and that will not be till the morning of our resurrection; There be faults in all, make the best of all. It is good for a man, nay it is his wisdome, to pudder much in his own dung (as a devout Spaniard p phraseth it) To pry well into his faults, and frailties, and with great diligence there, for from thence (that bitter-root) springeth that excellent and sweet grace, humilitie, but to pudder in another mans dung, is Beetle-like, q a creature, we know, which lies covered in dung, and findes sweetnesse there; but put it amongst sweets, and there it dies.

I will shut up this in the words of the Learned Knight, changing but a word, They who have sold the (bloud of o∣thers) good name of others, at a low rate, have but made the markets for their neighbours to buy of theirs at the same rate and price. But Chrysostomes words upon those of our Savi∣our, (Iudge not that ye be not judged) will serve better to stitch upon our lips; How darest thou set thy self in Gods Throne, by judging thy brother? If thou wilt be a judge, judge thy self, and thy own wayes, so mayest thou mendon; But if thou sittest and judgest thy brother, thou shalt but make thy own judgement the heavier.

§ 6. Affections.

So much to the master passion, and the subduing thereof; and to order the tongue too, that disordered member. Affe∣ctions are the next, which may be called passions also, when they come like sudden gusts, for then they are the stormes of the soul, and will overturn all if they be not suppressed, and

the heart steer'd aright, by the interposing of judgement and right reason. Our Affections set at libertie, are like a childe set loose, and left to himself, which will cause our shame and our sorrow both. To instance; our affection of feare, not ordered and pointed right, will make us like a Roe before the hunter, or like a leafe shaken with the winde: The Apostle speaks much in one word; where feare is, there is torment, &c. It slayeth without a sword; Thy b slain men are not slain with the sword, nor dead in battell; How then a were they slain? (for it is not proper to say, slain with fa∣mine) with c feare; that surprised them before the battell, and did the part of an executioner before the sword came: Such an astonishing affection feare is if not fixt upon Him, whom onely we should feare. The like we may say of Love d, Ioy e, Sorrow; if not plac'd aright, but immoderately set upon the Creature, they will swallow us up, as a ship in the quicksands. In a word; The excesse of our affections do cause the greatnesse of our afflictions.

But contrary; when our affections are well ordered, they are the winde of the soul, carrying it so, as it is neither be∣calmed, that it moves not when it should; nor yet tossed, that it moves disorderly: They are the very wings of the soul; A prayer without them (so we may say of any other performance) is like a bird without wings; If I cared for no∣thing (said Melancton) I should pray for nothing; They are the springs of all our services to God; we are dry, cold and dead without them; They set the soule and heart on worke, and then we seeke the Lord. David had prepared much for the house of his God, and the reason was, which himself gives; Because I have set my affection to the house of my God. We are as a dead Sea, without our affections, and as a raging Sea, if they exceed the bounds; And exceed they will, if they are not held in order, by His voyce, who said to the Sea, Be still. f g h i

They are, as it is said of the body, like a curious instruments, quickly out of tune, and then we, as quickly, have lost the mean, between too much and too little. They are just like moyst elements, as Aire and Water, which have no bounds of their own to contain them in, but those of the vessell, that keeps them: water is spilt and lost without something to hold it; so it is with our affections, if they be not bounded by the Spirit of wisdome and power. And if so, they will an∣swer all Gods dealing to His children; As He enlargeth, so they are enlarged; as He opens, so they open; if evills threaten, the more feare fixeth where it should, and then feareth no evill tidings h; The more tokens of displeasure, the more sorrow; yet ordered not without hope, not a sorrow swallowing up the heart in despaire, but a godly sorrow putting on to obedience. These well ordered affections put the soul into a sutable plyablenesse, that they answer the Lord in all His calls; to joy when He calls for it; to mourn, when He calls for that.

But this sweet harmony and temper in the affections is never, but when the Lord sets them in tune, and keeps them so; when His spirit watcheth over ours (which should be our prayer) for then, look how many affections, so many graces. Love is turned to a love of God; Ioy to a delight in the best things; feare, to a feare of offending Him more then any creature; sorrow to a sorrow for sinne. And this is the main and chiefe help to bound and order our affections, even to look up to the Lord, that as He hath planted them in the soul, He would order them so there, that they may tend to Him and for Him. Other rules and considerations there are, which may help some thing to calme our affections as fol∣loweth.

1. Let this be a standing rule; Nothing deserves our sor∣row but sinne, and the losse of Gods favour by sinne. It is season∣able at no time (I speake of some exceeding that way, for man must not have (if it might be) an Apathie, he must not be without naturall affection, like a stock moved at nothing; no, This is the commendation of a true Christian, That he

hath strong affections, but through God, he is mightie to [Chap. 4] [§ 7] command them) It is (I was saying) seasonable at no time, but at our prayers and with our instructions, saith i Chryso∣stome. It is pitie, that such a sweet and fruitfull affection, should, like water, run-out to waste, should be spilt upon that, which cannot profit.

2. Nothing commands our feare but God: and if we keep to Him, He will be our Sanctuary; if it be removed from Him, we shall feare every thing.

3. We must use this world, but as if we did not use it; use it, but enjoy God. In the one is changeablenesse and vexation, in God is no variousnesse, nor shadow of chang∣ing. The world and things of it, are but the cisternes of comfort; they quickly emptie and dry up; God is an ever springing fountain.

4. Many things will command our love, and must have it, but we must hold it under command, and to its rule; In God, and for God: we must equall nothing unto Him, much lesse account of any thing above Him. He will have no cor∣rivall: that which we equall with Him, will prove our snare; that which we honour above Him, will be our shame and sorrow.

5. There are some times, when there will be some flushes of joy, some exceeding that way; as it is hard in any passion of the minde to keep just measure: But there is never more need of watchfulnesse then at such times. It was a fit season for the Father to be at his Sacrifice, when his Children were at the Feast. I have observed times of feasting and merri∣ment strangely crossed; to call back the heart, which would soone forget, if not loose it selfe: and to teach man to feare at all times.

In such cases as these, such thoughts as these may help to allay the over sweetnesse of our contents, as thus to think; Now I could sing for joy (for we give no time for Calvish mirth) others there are, who at this very time do sigh for heavinesse of spirit; and groane under heavy pressures k. As a member of the body, my passion of joy must be moderated

with my compassion l. I will speake in Hirons words, they are to this purpose.

There is a wedding in that house to day, and there they are merry;

with them I should rejoyce: In the other house there is a funerall, a beloved yoke-fellow, or a deare childe is carrying forth to buriall, there are sad hearts we are sure, I should weep with them: for this is to be like minded, to be companions with others, as members of the same body. I must think again; I know not how soone their case may be mine: Mirth and sorrow have their turns, and I know not how soone, they may exchange with me. As I shall let my heart loose in the one, the lesse command I shall have over it in the other: As my sensuall content∣ment shall dilate and expand my heart; so will sorrow compresse and shrink it up: If my heart be as light as a fea∣ther in the one, it may be as heavy as a stone in the other; it was Nabals m case. Let me ever finde out something even in the midst of my mirth, Christian-like to leaven it; so I may more likely finde something in my sorrow to sweeten that also.

The maine and principall lesson is, That we sawce our earthly joyes with godly sorrow; so should all our worldly sorrow be mixed with spirituall joy. We must not let earth∣ly contentments take up all the roome in the heart; for then sorrow, when it comes, will look for the like freedome, commanding there, and stopping up the least cranny for comfort to enter in at.

So much to temper and moderate our mindes in the sud∣den flushes of joy.

There is a more constant running out of our affections, in a more constant tenour of earthly things, which some at sometimes may finde; if so, and our affections are enlarged beyond their bounds, such like sad and sober thoughts as these may call them in, if they take place.

Is my estate prosperous? And do I over greedily seeke, or highly esteeme, or intemperately joy in the comforts, which prosperitie affords? Let me think now, that the wicked have these things too, and more abundantly, and

Gods dearest children often want them. And what are they, that my heart would close withall? Nothing, for no∣thing they avayle in the day of wrath n; when we most need them, they stand farre from our help.

Are they pleasures my heart would relish? let me consi∣der, they are but for a moment, but the torment of sinne is everlasting o. Have I contentments on every side? peace round about? all things as my heart can wish? Then I must stirre up, and quicken my self the more; standing waters ga∣ther mud and dirt; wines not racked gather Lees. I must suspect my way, that it is not right; for in the world ye shall have afflictions; we have our Masters word for it, and that is as much as the earth and heavens have for their continu∣ance. Can I expect two heavens? all contentments here, and pleasures for ever more hereafter? can I expect to tri∣umph in heaven, and yet not to performe any worthy ser∣vice in the Lords Battell upon earth against His and our enemies? Can I expect a weight p of glory, when I go hence, and no weight from the crosse here? Can I think it reason∣able, that the Captain should beare all the brunt, and endure all the hardnesse, and the Common souldier endure no∣thing? These considerations and such like, may give some sharp taste to allay the lushiousnesse of our contentments, that we may not over-joy our comforts.

§ Discontent. 7.

We are as prone sometimes to overlook our blessings al∣so, and overgrieve our crosses; when our minde is oversha∣dowed with discontent, that great disturber of our peace and quiet.

It is an unreasonable passion, what else to call it in pro∣prietie of speech, I know not, but this know; it makes a man complain, he knows not for what; and to quarrell with his estate, be it never so good: Like a thorn in the foot, or an ar∣row in the side, it makes all places and conditions uncom∣fortable. It puts a man out of conceit with his own estate (which a wise man thinks the best) and into a good opinion of an others condition be it farre meaner; for what matters

it, what my condition be, if to me it seems bad q; if so, I must needs walk most unquietly with my self, and most un∣thankfully towards God.

Those sonnes of Eliab enjoyed no small priviledge, but yet that seemed nothing unto them: Aegypt, where they served in clay, and brick, was now esteemed farre beyond all, when their present discontent, like dust cast into the eye, had taken from them the sight of all their good things r. They are a sad example to us, that we murmure not as they did; and it tels us also, how unreasonably a discontented minde will reason.

It was an answer worthy our marking, which a servant gave touching his master; he was asked, What he left his Ma∣ster doing? I left him said he, seeking out cause of complaint, ma∣ny blessings standing round about him the while s; it is the case and manner of many, and it is (saith the same Authour) as if a man should seale up his hogshead of good liquour, and drink that which is sowre, and hurtfull. Thus disquieting an humour discontent is; the remedies against it are,

First, that we suffer not our minde too much to fix upon our grievance, for this were like a foolish patient, to chew the pill; and then we shall so much taste the bitternesse of one crosse, that we shall disrelish the comfort of twenty blessings.

2. It is good to look to those below us: It is certain, no mans estate is so happy, but, if his discretion be not so much the more, he may finde something in it, which would sowre all: nor is any mans condition so low, but he may finde something which will sweeten the meanesse of it; Thus then I may reason,

I live not so high as others do; nor am I acquainted with others temptations: Great gates give room enough for great cares to enter in at; I am sure great temptations. I am not so rich as others; nor am I disquieted with their cares and feares: As the rich have advantage of the poore in possessing, so have the poore advantage over the rich in parting. I carry not that pomp and state, which he or she do,

who ride in their coach; nor perhaps am I in so mean a con∣dition, as he that drives it. I have not so much ease, as he or she who sit in their Sedan, (and yet that you cannot tell, for some bodies sit there, that have little ease) but this I am sure of, that in respect of bodily toyl, I go at more ease, then they who sweat at so unbecoming and beast-like a bur∣den t.

I have not anothers velvet, nor their fare, nor their ease; nor have I their stone, or their gout; I must set one thing against another u, it may much quiet me. And thus farre the Heathen have carried us by their false light, for to this purpose they have reasoned the case, and so satisfied themselves in their present condition; we shall reason more like Christians, if we speak as we are directed by him, who was taught in the School of Christ.

In all our grievances let us look to something that may comfort us, as well as discourage x: look to that we enjoy, as well as that we want. As in prosperitie God mingles some crosse to diet us; so in all crosses there is something to comfort us. As there is a vanitie lies hid in the best worldly good; so there is a blessing lies hid in the worst worldly evil. God usually makes up that with some ad∣vantage in another kinde, wherein we are inferiour to others. Others are in greater place, so they are in greater danger; others be richer, so their cares and snares be great∣er: The poore in the world may be richer in faith then they. The soul can better digest and master a low estate then a prosperous, and being under some abasement, it is in a lesse distance from God. Others are not so afflicted as we, then they have lesse experience of Gods gracious power then we. Others may have more healthy bodies, but souls lesse weaned from the world. We would not change con∣ditions with them, so as to have their spirits with their condition. For one half of our lives, the meanest are as hap∣py, and free from cares, as the greatest Monarch: that is, whilest both sleep, & usually the sleep of the one is sweet∣er then the sleep of the other. What is all that the earth

can afford us, if God deny health? and this a man in the meanest condition may enjoy. That wherein one man differs from another, is but title, and but for a little time; death levelleth all. There is scarce any man, but the good he receives from God, is more then the ill he feels, if our unthankfull hearts would suffer us to think so. Is not our health more then our sicknesse? do we not enjoy more then we want? I mean of the things that are necessary; are not our good dayes more then our evill? And yet (so unkindly we deale with God) one crosse is more taken to heart, then an hundred blessings. We should consider, God doth not owe us any thing. Those that deserve no∣thing should be content with any thing. We should look to others as good as our selves (as well as to our selves) and then we shall see it is not our own case onely; who are we that we should look for an exempt condition from those troubles, which Gods dearest children are addicted unto?

The chief help then of our discontent is, to look up to a supreame hand; The Heathen also by their glimmering light, could discerne how vaine it was to strive against the absolute prerogative thereof. We must not quarrell with that condition, which God sees fit for us, for that were to blame His wisdome, who gives no account of His matters; and in so strugling we make our bands the stronger.

The humbled y and meekned spirit, that can resigne it self, submit and wait under Gods Almighty hand, shall be lifted up in Gods good time. In the mean time, having knowledge of Gods excellencies, and his own vilenesse; He looks upon mercies, and counts himself lesse then the least of them: He looks upon afflictions, and under the greatest can say right humbly, It is Gods mercie I am not consumed. Are his pressures many, he sees mercie in it, that they are not yet more: Sees he little light of comfort? he praiseth God he can see any at all: nay, discerneth he none at all? yet he stayeth himself upon his God and submits x.

Yea, but how if this person, now under the rod, is not [Object.]

perswaded that God is his Father, though he cannot but know, that He correcteth every childey: As many as I love, I chasten y.

If so, yet he doth know, that God is his Lord, and thence, an humble submission must follow. As Laban z and Bethuel [Answ.] in▪ another case; This thing is proceeded of the Lord, we cannot therefore say either good or evill. So, whatsoever the affliction be, be it in body, goods or good name, yet he must say, for he is better instructed then they; This is proceeded of the Lord, we must say good of it. Let His will be done, so we pray; His will is done, let us submit. Woe be to these crosse wills a, they struggle, strive and tugge, to pluck the neck out of Gods yoke, and so put themselves to more pain.

Thus still we must resolve the case, God is a debter to no man; He may do what He will with His own; And they that deserve nothing, should be content with any thing. But this is not all, there must not be only a submission unto Gods hand, but a bettering by it; we must gaine by our wants, and be bettered by our afflictions. It is not gold that comes not purer out of the fining pot; he that doth not learn by affliction, will be taught by nothing. We reade but of one, whose heart did not somewhat relent under the blow, and one there was, that did not, That was King Ahaz b. In his affliction he sinned more; but we must be made more wise by it, else we lose the utilitie c and benefit of our affli∣ction, which is not little to a good heart. We must in pati∣ence submit, and learn thereby to search in particular, what the sins are in our souls which God pointeth at, and would kill by the smart in our bodies. If we have worldly losses, we must search then, was not our sinne covetousnesse, bot∣toming our selves on things below? If disgrace; was not my sinne ambition? If scarcitie, was not my sinne the abuse of Gods good creatures, vainly, needlessely, unthankfully? And, if pains or aches; did'st thou not offend in sinfull plea∣sur••s d? Thus shall we speak good of the affliction, and sub∣mit, yea, and be thankfull. That is a dutie of a Christian, to be thankfull for afflictions, for corrections. It was good for

me that I have been afflicted e; if it was good for him, then doubtlesse he spake good of it, and was thankfull. I remem∣ber, saith Chrysostome f, a very pious and holy man was used to pray thus; We give thee thanks O Lord, (Thanks was his first word) for all thy mercies from the first day, to this present day bestowed upon us, Thy unworthy servants: for those we know, for those we know not &c. for our tribulations, and for our re∣freshments; for our hell here, and our Fatherly punishments, as for our Heaven hence, and our hope of rest. He puts afflictions &c. into the Catalogue or register of Gods mercies, and in the first place. Indeed it is no hard matter to open the mouth in way of thankfulnesse for the good things of this life, as we call them; but to be thankfull for the evills, that is an hard task, but yet the dayly work of a true Christian.

The Heathen Philosopher could say g A wise man should be fitted for all estates and conditions, like Empedocles his Alle∣goricall Spheare, or like a square body; Throw it, you cannot over∣throw it; cast it down, if you can, it will stand as upright as be∣fore, losing nothing at all of its height h. And such a man, saith he, hath gained unto himself great rest and ease, for he hath get his minde loose from outward intanglements, and that manifold luggage wherewith we are round about incumbred. We may discern our selves, as we do our metalls, best by our falls, or casting down; if when we are thrown, our sound is flat and dull, murmuring-wise; it argues a leaden spirit , which sinks under trouble, like lead into the waters: But if our sound be silver-like, cleare and pleasing, it argues we are of better metall. That is not silver, which comes not clearer out of the fining pot, nor is that gold which doth not shine in the fire i.

A good eye is for any colour, though all colours are not equally lightsome.

A good care for every sound, though every sound hath not the same gratefulnesse; Good teeth are for all meats that are wholesome, though all be not alike toothsome: so a sound understanding is fit for whatsoever shall happen, though every thing, which happens, is not alike pleasing.

He that cannot receive evill, as we call it, from Gods hand, as well as good, shews, that he is of a crazed temper in the In∣ward man, as an eye that seeks after green colours; or as teeth after that which is tender, which argueth, saith the same Philosopher, Sore eyes, and unsound teeth. k

I have been long upon the point, the longer that I might perswade to a contentednesse in every condition; and that we might finde use, and pick good out of all. But it is the Lord who perswades the heart, and He doth it, else no con∣dition will please, seem it to others never so pleasing. To possesse our souls in patience (we lose them else) is the rea∣diest way to be eased, and in time to be exalted. The Lord teach thee the wisdome of His people; and give thee con∣tent in present things, understanding in all: He subdue thy spirit; He meeken thy heart; He fashion and mould thy will to a patient submission unto His, that it may be as con∣formable there unto, as the wax unto the seal. All this God can do, He onely. And when He hath thus humbled the heart, and thus meekned the spirit, when he hath thus fa∣shioned it, then the work is done, and nothing will be grie∣vous.

It is a remarkable speech from M^r Bradford l; he hath many such, but with that one I will conclude, and shut up this;

Though my body be in an house, out of which I cannot come when I will (for he was in prison) yet in that I have conformed my will to Gods will, I finde herein libertie enough; and for my lodging, bedding, feeding, &c. all above my worthinesse; worthinesse quoth I? alasse! I am worthy of nothing but damnation. So he wrote to his mother; I must tell you also what he said to his friend. He was in a strong hold, neare the time of his enlargement, when he was to passe to his crown, but through the fire. His friend told him, that he would, if it pleased, intercede with the Queen for his life; Do if you will, said he: if her Majestie will be pleased to give me my life, I will thank her; if my libertie, I will thank her for that; if neither of both, I will thank her still. If she will keep me here, I can thank her

here; if she will send me hence to the stake, I can thank [Chap. 5] [§ 1] her there also.

See what an humble man can do! he can smart patiently; he can suffer silently; he can receive blows and return thanks. No murmuring, no repining, no com∣plaining in his mouth. He hath committed his cause to God. Learn how contented this man is; and observe the patience of the Saints, so I have done.

CHAP. V.

The Sacrament of the Lords Supper, The mysterie there∣of. Graces required in those, who come to this Table. In case these Graces be wanting, what is to be done. Of Mans worthinesse.

AND now, Childe, having made some disco∣verie unto thee of those our master-sinnes and corruptions, which most dishonour our out∣ward man, and disturb our inward peace: And having supplied unto thee some provision for the better subduing thereof, I shall now for thy better provision and preparation also, put thee in minde of two ex∣traordinary and solemne approaches, both before the Lord, and both in the face of the Lords congregation. In the one (the Sacrament of the Lords Supper) we professe, by faith, to be one with Christ, and by union with Him to partake of all His honour and glory. In the other (falsly by some called a Sacrament also) they, who were two, are made one, joyned together in so straight a band, that nothing but death, or that which is worse and more destroying then death, can dissolve.

We must be well advised before we approach to either of these ordinances, for it is for life. It was well answered by one, who was asked why he took so much pains, and was so curious about his work; it is, said he, because I work to eternitie m. Much fitter might the same be said in these cases; we must walk warily here, we must take pains here,

for we work to eternitie, we receive to eternitie, and so we mar∣ry too, to our eternitie; it is for life both, and beyond it, as farre as the heaven is above the earth. A glorious life de∣pends upon the right receiving of the one; so do all the comforts of our temporary life depend upon our advised en∣trance into the other. I shall give thee some instructions, for this better provision for both. And first of the first,

The Sacrament of the Lords Supper; therein we see the Cost of our Redemption, and the matter and substance of our Righteousnesse before God, which doth consist, princi∣pally, in His body broken upon the crosse, and His bloud communicated unto us. These holy mysteries received in due manner do instrumentally both make us partakers of the grace of that body and bloud which was given for the life of the world; and imparts unto us, even in true and re∣all, though in mysticall manner, the very person of our Lord Himself, whole, perfect, and intire together with the com∣munication of His holy Spirit, to sanctifie us, as it sanctified Him, that, what merit, force or vertue, there is in His san∣ctified Body and Bloud, we freely, fully, and wholly have by this Sacrament. And all this (for the Sacrament in it self is but a corruptible, and earthly creature; and an unlike∣ly instrument to work such admirable effects in man) all this resteth upon the strength of His glorious power, who bringeth to passe, that the bread and cup, which He giveth, though true Bread and Wine (for our senses tell us so, and in such cases they cannot be deceived) shall be truly the thing promised; the flesh of Christ, which is meat indeed; and the bloud of Christ, which is drink indeed.

If we understand not this, but will ask, How can these things be n? we must remember; that nothing is hard to the Lord; therefore to Him we must pray; that we may be taught of Him, and that His Spirit may reveale it unto us: That is all we are to do, for further question is needlesse, and fruitlesse.

Very observable it is, that in the sixth of Iohn, o The people finding Christ at a place, whereto, by an ordinary way and means, they knew, He could not

come, fall to wondering, and then to questioning, Rabbi, when camest thou hither? The disciples in the 20. of Iohn, when Christ appeared to them in farre more strange and miraculous manner, moved no question, but rejoyced greatly in that they saw. For why? The one sort beheld only that in Christ, which they knew was more then na∣turall, but yet their affection was not rapt there-with through any great extraordinary gladnesse; the other, when they looked on Christ, were not ignorant that they saw the well-spring of their own everlasting felicitie; The one because they enjoyed not, disputed; the other dispu∣ted not, because they injoyed. If then the presence of Christ with them did so much move, judge what their thoughts and affections were, at the time of this new pre∣sentation of Christ p, not before their eyes, but within their souls.

And so much for the opening and unfolding of the mysteries which we are to receive; The further manifesta∣tion we leave to Him, who worketh All in All, according to the pleasure of His good will.

It follows now, That we consider how we must come addressed to this great feast of the soule, wherein our ap∣proach to an earthly banquet gives us good instruction; though the persons inviting, and the cheere to which we are invited are of a very different nature, and yet somewhat such a feast instructs. We come to a common table, special∣ly, if invited thereto by no common person, well fitted and prepared, decently and in order; And in case we finde our stomacks clogged with bad humours or feaverishly dispo∣sed, we come not at all, or we forbeare to eate. This allusi∣on Chrysostome follows and makes very usefull in his 27. Hom upon the first Epistle to the Corinthians chap. 11. to∣ward the end; but more fully in the following Hom. neere the beginning of the same; very full of instruction all.

I shall follow our plain Catechisme, and therefrom set down these requisites which must be in every worthy Com∣municant, and they are three, strongly enforced and im∣ployed in the signes before our eyes.

1. Repentance from dead works; which God gives, and it answers, The eating of the Lambe with sowre hearbes. There I see in the Bread (first thrashed, then put into the mill, after in the oven; All this the True Bread went through, before He was made the Shew-Bread to God, the Bread of Life to us) as much as the Church of old did in the q Lambe, which was to be rosted with fire; or in the Manna, which was ground in the mills r. I see in the wine powred forth, That Christ powred forth His soul unto death; and by Himself purged our sins s. Hence we learn to hate sin, and to hate it with a perfect hatred, as the only ground of our mi∣sery, the creatures vanitie, and of Gods dishonour t.

We see it is so hatefull unto God, that He will most certain∣ly be avenged of it. If he spare me, yet He will not spare my sinne (though His own beloved Sonne must be punish∣ed for it.) O then! how should that be light to me, which was as heavy as a mill stone to the soul of Christ? How should that be in a throne with me, which was upon the Crosse with Him? How should I allow that to be really in me, which the Lord so severely punished, when the guilt thereof was but imputed to His Son? so our second Raynolds.

Therefore we should learn with David to hate every e∣vill way, because God hates it, and suffers it not to passe un∣punished; To revenge the quarrell of Christ against those lusts of ours, which nailed Him; and to crucifie them for Him again; for, for that end was Christ crucified, that our old man might be crucified with Him, that the Body of sin may be destroyed, that hence-forth we should not serve sinne u

What measure of sorrow is required in every Receiver (for it is said, The Land shall mourn x) the Prophet doth ful∣ly declare where he saith, And they shall looke on Him, &c.

The sorrow for sinne, is set forth by our sorrow for such things, whereof we have the quickest sense. And such a sor∣row it is past all question, which is lasting, which makes us mourn, as David for his sonne, every day . It is a bitter sor∣row,

and it is accompanied with loathing y. How these will stand together; Godly sorrow, I mean, and spirituall joy, is not to our purpose now: But the greater our sorrow, if it be godly, the greater our joy. The more sowre our sinnes, the more sweet is Christ; The more loathing of them, as the alone and greatest evill, the more prizing of Christ, as the only and greatest good, the choisest of ten thousands. Whether we have this grace of repentance, the tryall is ea∣sie; for if we sorrow after a godly sort, behold what careful∣nesse it works, what clearing of our selves, what indignation, what feare, what vehement desire, what zeale, what revenge! Infallible marks these of repentance unto life.

It is now with the penitent as once it was, and as ever it will be: A sorrow to repentance is not a work of a day or two, the hanging down the head like a bulrush for a day, or an houre, as the custome is. Where there is a breaking the bands of our yoke, there is a making to go upright z; a constant walking with God, as those, that have now communion and fellowship with the Father and the Sonne. And though this godly sorrow is more secret in the heart, and there the work also of a true penitent is most, in the well ordering thereof, and in watching over the issues there-from; yet is it not al∣together undiscernable to the outward sense; for as M^r. Dea∣ring a noteth well;

There is no affection in us according to to the flesh, but, if it be great, it will appeare in its work; much more this which is of the Spirit of God. If thou be sorrowfull, it will make thy face sad b: if joy be within, it maketh thy countenance merry; if thou have a flatter∣ing heart, all the members of thy body will streight serve so vile a thing; if hatred be within thee, thy body will shew it forth in all manner of cursed doing; and there is nothing that can possesse the minde, but it leadeth the members in obedience of it. How much more, if the Spi∣rit of God have replenished our mindes, with these affe∣ctions of godly sorrow, and spirituall joy?

And so much to the first requisite.

2. The second is Faith, the hand of the soul, which the

Lord createth and strengthneth, to lay hold on eternall life by Iesus Christ.

In the Sacrament of the Lords Supper we see a full Re∣demption wrought, and a full price paid in His body bro∣ken, and bloud poured forth. In the bread and wine (he that devides destroyes the Sacrament) we have a full and com∣pleat nourishment, all that the soul can desire. But now, as the mouth is opened, so are we filled; As the heart is en∣larged, so do we receive. If the mouth be shut, and the principle of life be wanting, no matter what dainties are set before us, or what put in. Therefore we must consider our Interest in the Covenant, and whether we can lay hold on a promise, for life, reconciliation, and peace: For the bloud of Christ and His Body serve not for the nourishment of any, in whom they have not been as the seed of regenerati∣on, both in pardon of sin, and change of the heart, in which conversion standeth; we must remember, Sacraments con∣vert none, but strengthen the converted: To the fainting spirit, they are meanes to convey power, they encrease strength c. The Sacraments are as the breasts of the Church, from which the living childe doth suck, and is satisfied with consolations; from which the thirsty soul doth milke out, and is delighted with the abundance of her glory d: But it is the living childe that draweth comfort here, and the instru∣ment by which he draweth, is Faith, which is Gods gift, as is Repentance; He gives both.

So then, we must examine how provided we come hi∣ther, else we come to a well of living water, but having no∣thing to draw: or we are like a vessell cast into the Ocean, which hath no mouth, or, if any, it is stopt. The outward man can do its part; it discerneth, tasteth, digesteth, the out∣ward signes; But now what inward principle hath my in∣ward man, and what help hath it from all this, in the be∣holding, tasting, enjoying the spirituall part, Christ and the influence of His Grace issuing therefrom? This is all the Question, and point to be examined; what Faith I have? whose work is the same, about the spirituall part, as is the

work of the outward man about the outward. And yet had we all Faith, I mean justifying faith, we could not receive all that is offered here: and though we have a weake faith, if true, we shall receive sufficient. Our hearts (as one noteth) cannot comprehend all the wisdome of God in the wind that blow∣eth, how He raiseth it up, or maketh it fall again; how can we understand this wisdome of our uniting unto Iesus Christ? only this we true members can say, God hath given us faith, in which we may believe it, and out of which such joy shineth in our mindes, as crucifieth the world unto us; how farre our reason is from see∣ing it, it skilleth not, it is sufficient if we can beleeve it.

We beleeve in the Lord our God, yet we know not what is his countenance; we beleeve and apprehend by hope, His glory; yet neither eye can see it, nor eare can heare it. We beleeve and see immortalitie, yet our heart cannot comprehend, the heighth, the breadth, the length, the depth. We beleeve the resurrection of the dead, yet we cannot understand such excellent wisdome, how life is renewed in the dispersed and scattered bones and ashes. We beleeve our Saviour Christ is man, and we have seen Him and felt Him; yet how He was man, born of a virgin, all men in the world have no wisdome to declare. Even so we beleeve, that our Saviour Christ and we be one, He of us, and we of Him, He the head, we the body, really, substantially, truly joyned together; not by joynts and sinewes, but by His spirit, of which we have all re∣ceived; And this unitie I cannot conceive, nor utter, till I know God even as He is, and His holy spirit which hath wrought this blessing.

But yet, though thus secret and undiscernable this work of faith is; we may take some evidence of the life, and o∣peration thereof, by those things, that our understanding part doth here, in matters below, and of another, and much inferiour nature;

As thus; My minde, by the velocitie and speed of my apprehension, can be many miles off, upon the naming of the things I love: Then surely my heart is dull and slow, and wants the principle of a new creature, if, by so lively representations of the Lord Iesus Christ under these signes,

to nourish and cheere me; if I cannot Eagle-like flye up to heaven unto Him, and on that carcasse fasten and fixe my faith, thence to draw strength and refreshing. The soul can presently be one with that, it delights in, be it profit, be it pleasure; and it should much convince and ashame us of our flatnesse herein, a matter of such concernment; And in case we finde no such working, then to withdraw our foot being now approaching towards those high, and awfull mysteries: For, if our hearts can open towards the earth, and unite with things there, but are flat and heavy towards Heaven; no working that way where the Treasure is, the Lord of Glory, then surely we are no fit guests for this table. For certain it is; That whensoever our soul shall feele its union with God in Christ, all things below will seeme base unto it; the soul cannot unite with them, nor be servant unto them: use them she may, but she enjoyes God; her union there, parts, unrivets, and divorceth her from base unions and fel∣lowships with things below. And so much to the second Grace required in the Receiver.

3. The third is Love: Love to God, who loved us first; and gave His Sonne, that we might not perish; Love to to Christ, who so dearely bought us; a Love as strong as Death; which stirres up all the powers of the Body and Soul to love Him again; so as we can thinke nothing too much, or too hard to do or suffer for Him, who hath so a∣bounded towards us. The History of His passion is more largely set down, then is the History of His Nativitie, Re∣surrection, or Ascension; and for this reason it is, That all the circumstances thereof, are so largely set down, That our hearts should be enlarged after Christ; That we should have largenesse of affection to Him, and these steeped as it were in His bloud, and crucified to His crosse, and buried in His grave. And as Love to Him, so love to our Brother for His sake . It cannot be doubted of in Him, that tastes of this Love Feast; he partakes of that there, which is the cement, that sodders and joynes us together e, as the graines in one Loafe; or as the stones in an Arch, one staying up another;

or, to speake in the Scriptures expression, as members of one Body, nay, which is yet neerer, as members one of another; we partake in one house, at one table, of one bread; here is a neere Communion, and that calls for as neere an union; so the Apostle reasons, 1 Cor. 10. 16, 17. One God, one Christ, one Spirit, one Baptisme, one Supper, one Faith; And all this to make us one, That we may keep the unitie of the Spirit in the bond of peace f. But above all, The Sacrament of the Supper is ordained for Love. But our love to our enemies, our shewing the kindnesse of the Lord g, that is, returning good for evill; This blessing them, who curse us, this is all the difficultie, and the doubt. And hard it is to corrupt nature. I remember Salvian saith, He that thinks he prayeth for his enemy, may be much mistaken; he speaks, he doth not pray h. And yet, it is much to consider, how farre a common and na∣turall light hath lead some here, in this straight way of for∣giving an enemy. He was an implacable brother, who said, let me not live, if I be not revenged of my brother; The other brother answered, And let not me live, if I be not reconciled to my brother i. And they were brothers too, betwixt whom, we read, never any other contention was, but who should dye for the other k. So strong a naturall affection hath been, and so able to endure wrongs, and to right them with good, which is our rule, and (contrary to former customes l) wins the Crown or garland. Grace is stronger then Nature, it ri∣vets and joynes men together like twin-members, eyes, hands, and feet; or like twigs on the same root, or stalke, which stick alwayes together.

But especially, if we suppose two persons communica∣ting together at the Table of the Lord; we must needs grant, that in this Communion they see that, which will reconcile implacablenesse it self; for there they see a free offer of grace and peace, not onely to an enemie once, but to enmitie it self; an infinite debt cancell'd, a transgressour from the wombe, an infinite transgressour since; yet accepted to mercy. This will beget again a love to God, and to the most implacable enemy for Gods sake; thoughts of this will swallow up the

greatest injuries. If our thoughts be upon the Ten thousand talents, we cannot possibly think of requiring the hundred pence; this Chrysostome m presseth very fully and usefully in his first sermon upon that parable or debtor; We must re∣member alwayes, that much love will follow, as an effect from the cause, where many sinnes are forgiven n. We can∣not but think on the equitie of this speech, and how inexcu∣sable it must leave an implacable man; I forgave thee all thy debt, shouldest not thou also have had compassion on thy fellow ser∣vants. The summe is, and our rule, I must love my friend in Christ, and my enemie for Christ. Catechismes are large here, and helps many; and it is hard to meet with new me∣ditations on so old a subject, handled so fully and usefully by many; but His good spirit leade thee by the hand, who leades unto all truth.

It remains onely, that I give some satisfaction to a que∣stion or two; these they are.

But how if I finde not these graces, Repentance, faith, cha∣ritie to be in me: how then? May I go to this Table? or go I as a worthy Communicant?

A weighty Question this, of high and universall concern∣ment: For he or she that eats and drinks unworthily, are guilty of the Body and Bloud of the Lord o The guilt of bloud lieth upon them; Now the Lord ever puts a price up∣on bloud, even upon the bloud of beasts; upon the bloud of man, much more; upō that bloud, that was shed for man, how great a price! being the bloud of God, and the price of souls.

So then we must be well advised what we do; For if we spill mans bloud (as God forbid we should, for bloud cries; yet if we would) we have another bloud to cry unto, which cries for mercy; but if we spill this Bloud, and tread it un∣der foot, what then? whither then shall we flie for mercy, when, with our own hands, we have plucked down our San∣ctuary? We spill, we cast away our right pretious medicine: We must then be well advised what we do; and be hum∣bled very low for what we have done; even to girding with sackcloth; and wallowing in dust. p For who is he, that may

not say, even in this case, Deliver me from bloud guiltinesse, O Lord the God of my salvation q: And blessed be God, even the God of our salvation, that we can, in His Name, go to bloud for pardon of this crimson sinne, even the spilling of His Bloud, for so three thousand did before us r; And written it is for our example: For when the stain of This Bloud was fresh on their hands, and hearts too, yet, being pricked at their hearts for it, even for the shedding of that Bloud, they cryed to that Bloud, and were pardoned. And so having premised this, I come to the question, which hath two bran∣ches, and so shall have a double answer briefly; first to the first branch.

If these graces be wanting, may I go? [Quest. 1]

It is not safe. If thy case be so wanting upon the ballance, [Answ.] thou mayest more safely go to other ordinances for supply: others there are, appointed by God to cast down the loose and presumptuous, as this serves to raise up the humble, to nourish the faithfull Soul. For tell me, what communion hath a proud haughty person with an humbled Lord? What hath an unbroken heart to do, with a broken Christ? What relish can a dead man take in the sweetest dainties? What pardon can an implacable man expect from the Lord, who paid our debt, to the utmost farthing? What comfort can that soul fetch from seeing bloud poured out for him, who cannot at least, poure out his soul in confessions before Him? Answer thy self at this point: for, if I answer, I must needs say, though to the confusion of my own face, that certainly, there is required of every communicant, that there be some Analogie, proportion, conformitie or agreement betwixt our hearts, the frame of them, and the great duty or imploy∣ment we are upon; I mean thus; That we bring mortified lusts before a crucified Lord; a bruised spirit before a broken Body; a soul fitly addressed to such a feast: Some drops of mercy in a free and full forgivenesse of trespasses against us, before such an Ocean of mercy swallowing up the guilt of so many trespasses against Him.

And surely though I define nothing at this point, yet

truth there is in what I say, For I remember Chrysostome saith s, That Disciple•• onely are to come to this holy Table, such, who are taught from Christs mouth, and live according to what they are taught. And the danger of not being such an one, and yet coming to this feast, is certainly very great too, for the Father addes in that same place t; That he would rather suffer his own heart bloud to be spilt, then that he would give the bloud of Christ to a man of unclean hands, of an impure life, and known so to be; to an unworthy Communicant and discovered to come unnworthily u. If the danger be such in gi∣ving, then much more is the danger great in Receiving, though indeed an impenitent person cannot be said proper∣ly to receive Christ, but rather to reject Him. But yet, in proprietie of our speech, we say, he receives, whereas so none can do truly and properly, but a Disciple. Therefore the Fa∣ther resumes it again, saying, he must he a Disciple, that comes to this feast: If not, I give and he receives, but it is a sharp sword in stead of bread x. So I leave it upon examina∣tion, and passe to the second branch; Thy worthinesse.

Do I come as a worthy guest?

No sure; But this is the great enquiry, what worthinesse? If [Quest. 2] I had such a degree of sorrow, such a measure of faith, such a [Answ.] length of charitie, then I should think I had some worthi∣nesse in me, then I could approach with some comfort. This is the conceit and deceit too. Indeed we must know there is a worthinesse in acceptation: But we will make no mention thereof at this time, none at all, but, for thy better instructi∣on, of His worthinesse onely, for whose sake our unworthi∣nesse is not imputed unto us For suppose thou haddest all Grace, Repentance first; Thou couldest gird thy self with sackcloth, and, as the Lord commands, wallow in dust, so loathing thy self; and haddest all faith too, even like preti∣ous faith; and all charitie, which thou canst extend like the heavens, as the Father expresseth, and I cannot mention it too often: suppose all this; couldest thou then think thy self a worthy Communicant? I trow not. If thou wert wor∣thy, what shouldest thou do there, It is a feast designed for

the halt, the lame, the blinde, for the faint, for those that have no strength, no worthinesse in themselves, none at all. If thou haddest not wants very many, why shouldest thou come thither, where is such a fulnesse? Thou comest thither as to a well of salvation, which never drains it self, but into empty vessels, (mark that) And therefore the more thou art want∣ing, the more likely, nay out of all doubt, thou shalt be filled; He filleth the hungry, the empty soul, but the rich He sendeth empty away. Therefore open not thy mouth, mention not thy worthinesse, but the worthinesse of the Lord Iesus Christ, for He onely was found Worthy.

I remember Luthers words upon this point of Cate∣chisme, they are to this purpose.

This thought, I am not prepared for this Supper, I am an unworthy guest for this Table, will make a man sit down astoni∣shed, and keep him off for ever from approaching thereunto. When we consider our worthinesse and the excellency of that Good, which is offered there at that Table, and then compare them together, our wrothinesse is like a dark lanthorne, compared to the cleare Sun. Therefore let this be thy tryall here, saith he;

Thou wantest a broken contrite heart, but doest thou not in thy prayer pray *? that is, pray earnestly y, (a man may but speak or prate in prayer, as was said, and so speak he may that he heares not himself, and expects he that God should heare him, saith Chrysostome?) doest thou not, I say, pray earnestly that the Lord would bruise it, give thee a tender spirit, sen∣sible of all appearances of evill, of all that may offend? Thou feelest thy heart dedolent and hard, the greatest of all evills, but is it not thy burden, and thy greatest sorrow, that oppresseth thee, that such a heart thou hast? Doth not thy stone in thy heart (It is in every ones heart more or lesse) lye as a burdensome stone upon thee? Thou wantest faith; but doest thou not cry out, Lord work it, Lord encrease it in me? Thou wantest love; But doest thou not pray? Lord spread abroad that Grace in my heart, that it may abound, and overcome all wrath, i••placablenesse, self-seeking, self-pleasing, all in me, while I am my self, being by nature the childe of

wrath. Hast thou wants? I know thou hast, and more then thou knowest of; but come to Him, who promiseth to sup∣ply all wants y. No matter how many wants there be, so thou art pressed, and loaden with them; so thou hast a true sense and feeling of them. Bring all thy wants hither, where is a fulnesse, a full Treasury, and that ordained (I say again) for supply of all wants. Thou art unworthy, thou knowest thou art, yes and more unworthy then thou canst think thy self, but art thou sensible thereof? very sensible. Blesse God that thou art so, and now come, come z, The Spirit and the Bride say Come,

And let him that heareth say come. And let him that is a thirst come. And whosoever will, let him take the water of life freely.

Come then and feare not, Come, and welcome, for though thou art no worthy guest, yet thou art an invited guest. why? I will tell thee in Luthers words, And for this very reason, because thou art unworthy a. There is a great disproportion, a wide difference betwixt Gods thoughts, and mans thoughts; Man may have high and glorious thoughts of himself, and yet be no∣thing; nay an abomination in Gods esteeme b; So may he be low and vile in his own sight, even to loathing, and be high in Gods account, even to a gracious acceptation c.

Only then begge, entreat, cry for the spirit of the peni∣tent, who can gird themselves with sackcloth, and wallow in dust and finde sweetnesse there, even by putting their mouthes into the dust, even thence fetching hope d. In lifting up the eye to Christ, there is hope, none at all in looking downward: Breath after Him, cleave unto Him. Breake through all difficulties, as Ionathan did, and make way to the rock; if it be possible to perish at the fountain of Salva∣tion, or to thirst at the head-spring of Life, there thirst, there die. But set thy face stedfastly, looking to Christ, through all, through flesh and grace (for grace is but a creature) through all; and thy salvation is sure. This in way of answer, which we may finde more at large in Luthers short Catechisme.

So much for thy provision, and to stirre up thy prepara∣tion, against thy approach to the Lords Table. I conclude

this, as I finde a chapter concluded touching this very sub∣ject, [Chap. 6] [§ 1] where I finde a short rule or consideration, but of large use to direct us both before and after we have presented our selves at this Table f.

How pure ought we to preserve those doores of the soul, from filthinesse and intemperance, at which so often the Prince of glory Himself will enter in?

The thought hereof is of high and soveraigne use before we come to this Table, and it is of no lesse use after we have been there. Certainly we will strive to preserve the doores of the soul, those eyes and eares, that mouth and that heart also pure from filthinesse and in∣temperance, through which and into which we professe that the Prince of Glory Himself is entred in.

CHAP. VI.

Of Wedlock: how sacred that band: how fundamen∣tall to comfort. I. Our well and orderly entrance into that honourable estate. II. Our well ordering our selves therein according to the dignitie and honour thereof.

IT follows now, that we make some provision also, against the other solemne Ordinance, wherein two are made one; That is in the day of our marriage; which day hath an influence into all the remaining dayes of our mortali∣tie: For, of all our civill affairs, there is none more weigh∣ty, important, of greater consequence, either for extreamest outward vexation, and hearts grief, or extraordinary sweet contentment, and continuall peace, then wedlock is; it is as the last summe, put at the foot of our reckoning; where∣by we may reade, what all comes to. As this proves, we say, it goes well with us, or ill: All our Temporalls, com∣forts

and erosses lie here, as within a little map or table g We must walk softly here, and very considerately, it being, according to the old saying, like a stratagem in warre; we cannot erre and recall it. We marry for life as was said, nay, for eternitie.

I shall note here for the more comfortable entrance into this estate.

1. The headie proceeding of some young folk.

2. The notorious abuse of the Minister.

3. The cunning contrivance of some parents.

4. And the cousening crafty concealement of those, who are more at libertie to dispose of themselves, I mean wi∣dows and widowers. These things, I shall onely point at in the first place, the better to make way unto that, I principal∣ly intend.

1. The proceeding herein of the younger folk, is like themselves, rash and headie; as if what they did to day, could be undone a moneth after; And so they pay for their rashnesse, and have time enough for repentance all their life after. How oft have I known two green heads, who could think of nothing but the present, give their consents for the undoing of themselves? But because their consent is no∣thing, without a fourth person (for we make no doubt but the maid or man-servant is the third person, alwayes a pan∣der in these cases) therefore, they have agreed also with a Minister, for so poore a reward, as will pay his score at the ale-house some moneth after, that he shall come in and wit∣nesse their consent; then, which belongs to the office, (as he straineth it) to put to the Churches seale, as a sure wit∣nesse, that all is made firm.

The Parents quickly heare of it, and we may be sure, it wounds deep; For now (as it is most likely in such a pro∣ceeding) neither their sorrow, nor their vvealth, nor their counsell can possibly redeeme their childe from perpetuall thraldome.

A Minister, I call this man, who knit this couple, and made them one, and a minister he will be called; whether

we will or no; be it so; but in my construction, it is in a large sense, so an hang-man is a minister also, and in this case, he doth but the office of a very executioner; yet, which doth more debase him, in a most unlegall way. And such an one, I saw once standing before an honourable Court, for joyn∣ing, by vertue of his much abused office, two persons, in condition very unequall; and as unseasonably too, in the night; within lesse then one houres time after the Father of him, now newly yoked, was departed out of this world; his orders (I think they are called so; and so called to put such men in minde of their duty even to walk orderly) were ta∣ken from him, and some other penalty inflicted upon his purse, which he regarded not, for the ale house had dryed and shrunken up that before hand; and some restraint of li∣bertie (but he was a prisoner before:) For any further pu∣nishment, it is not within the verge of that Courts jurisdi∣ction. These points following are too high for me to exa∣mine; whether the knot which this fellow hath knit, be of that strength, as with us it is accounted? Some think not so, and have their grounds for so thinking; but if so, I mean, if being so unlawfully knit, it cannot be lawfully undone; then, whether our provision of laws in Church or Common∣wealth, are not too short for the pulling out of these can∣kers? These be matters too high for me, but, I am sure of these two things, which I speak very feelingly, as one who knows the heart of a Parent;

1. That my childe is a much more valuable commodi∣tie, then is my purse, my horse or my mare. A childe is a fathers earthly treasure, the other are trifles in comparison, and being lost, may be made up again. It is not so with a child; if a ruffian-like-hath stolen her affections, or her away, and another, alike person or Priest, hath married them, this losse is unreparable, the Parent cannot recover or make it up again. And what can recompence this losse? A childe is stolen away; she is unequally yoaked for eternitie, for life I am sure. The Parent now may complain sadly and that is all, for help he cannot.

2. This I know also, That, those of that sacred order (for so their orders have ranked them) deale herein most disho∣nourably and unworthily, and do offer such an affront to Church and Common-wealth, as in no one thing, more or a greater opprobrie.

I think now of the Institution of Marriage, how sacred that was, the honour and dignitie of the same, and how this Minister hath abased himself, and vilified this sacred ordi∣nance, and now I commend him to the eye of the civill Magistrate, and from his hand, to the hand of his fellow Minister, the hang-man I mean, for, I pray for him, That he may suffer as a notorious malefactour: Because he doth most notoriously abuse his office, scandalize his sacred order; and, which is yet worse, doth more hurt to the Common∣wealth, then hath the most notorious Rogue in Newgate. I am very sensible and sure of what I say. The servant before spoken of, must be remembred too; the Cart or Bride-well is a fit punishment for her, but too easie a pu∣nishment for such an one, who, for a trifle, will hazard the casting away her Masters jewell. I have done with the pan∣dar and his fellow Minister both.

3. Sometimes I have observed, that the Parents on the one side, have been well pleased, and contented to wink and give secret allowance to an unwarrantable proceeding; the Childe they think, will choose better for it self, then they could have done.

And here I must tell also, what I have seen and observed further, which is; That crosses have presently followed the conclusion of the match, which one side gave secret allow∣ance unto, in hope of advancing their Childe; either a pre∣sent separation hath followed; The sonne hath been posted away into some forrein Countrey, else some strangenesse of affection; for such love is quickly cold, bird like (as Cle∣mens h saith) it cannot be fixed. Some thing or other hath happened that crossed, and blasted all their hopes.

4. I have observed some also, being at their own libertie to make their own choice, not so carefull and upright this

way; They have carryed things in a cloud: some things they have made more then were, some things lesse; some things they have concealed, which should have been made known; and some things have been presented under a co∣lour and shew, and all to compasse a poore end, some wealth and repute amongst neighbours; but things have proved contrary, they have embraced a shadow, and lost the sub∣stance. They preferred a poore accessory before the princi∣pall, and so have been paid with winde, with counterfeit coyne instead of currant. I could instance in some now, widows and widowers, who at this present do smart open∣ly, and in the eyes of others, for their reservednesse, their se∣cret and cunning contrivance and imposture this way; nor could it be otherwise, for it is not Gods way, we cannot ex∣pect a blessing in it. What I compasse by guile and cun∣ning, doth but serve to increase my after discomfort; A foundation i layed in unrighteousnesse will be like a totter∣ing wall; at the best, but like a house built upon the sands, and tending to ruine. And therefore this should be a warn∣ing to those, who have any hand in this so weightie, and fundamentall a businesse, the issues whereof are so great; And hence follows their rule, which is this;

Look wherein a man expects the greatest good (and his expectation is larger in no other thing, then in marriage, being most ancient, important, fundamentall to a sweet societie of life, and a great number of mutuall obligati∣ons, and profitable offices flowing thence) therein now, in a businesse of so high concernment; Let a man proceed in the greatest evidence and clearenesse of dealing, not swer∣ving one jot, or haires breadth from the wayes of sinceritie and truth;

This is the direction, and I would have it evi∣dence my minde, when my tongue cannot.

And now, childe (to make application of all to thy self, and way for thy better provision) considering the premises; That marriage is a businesse of such, and so great conse∣quence, and concernment; That the band is so strait, that nothing can dissolve it but death; or that which is to be pu∣nished

with death; that, if there be an errour at first, it is hardly recoverable afterwards; considering all this; I, that might command thee, do intreat thee, by that worthy name called upon Thee, and thy sacred vow then given; By all the engagements of a childe; such be all thy parents tra∣vell for thy good: By all the comforts thou canst hereafter look for; Be well advised first before thou doest proceed in this great businesse, which requires such and so much deli∣beration; Be, I say, well advised first; By whom? not by thine own heart, aske not counsell there, it may be, and is in such cases, strangely corrupted; nor by thine own eare, there is prejudice; nor eye, that is blinded; nor affections, they are troubled, and can give no certain answer; Nor by thy self, for now thou art not thy self; Thy judgement and rea∣son are quite steeped in affection k. Yeeld thy self wholly up, to those, who have the oversight and charge over thee, that is my charge; There leave this great businesse and sub∣mit; Here shew thy obedience as thou lookest to prosper.

All thy deportment, from the yeares of understanding and onward, thy gesture, thy words, thy actions, should all, at all times, sweetly and child-like speake out, and shew forth thy dutie to, & due observance of thy parents; So as all that look on thee, may heare and reade it in thy whole carri∣age; and all short enough to answer thy debt. But here is the principall businesse, wherein they that have the charge over thee look to be observed; And as thou doest observe them here, so look to prosper. I will read a short story here, wherein we shall see a great example of a childes dutie at this point; The greater the person was, the greater the exam∣ple is: yet not so great the person, in respect of place and dig∣nitie; but we are greater then he in respect of name and pro∣fession; And therefore, if we Christians fall short at this point, our disobedience will be, as the more notorious, so the more abominable. Xenophon relates the story thus; Instit. Cyri. lib. 8. p. 665.

Cyaxares would have espoused his daughter to Cyrus the great, offers him a portion answerable; A large coun∣trey

for her Dowry, great gifts besides: Cyrus thus nobly makes answer; I like the Stock well, I cannot dislike the Branch; The portion pleaseth and proportion both; all lovely and desireable. But, Sir, I am a Childe, and must de∣port my self herein Childe-like; A Childe is no match∣maker, unlesse in childish and triviall things, things of a low nature, and of but ordinary concernment; A Childe must not treat at such a point as this. I have, Sir, a Father and a Mother both, as they will treat and conclude, so shall I determine and resolve you;

This is the exam∣ple, and see the old discipline, and awfull respect of chil∣dren in old Time to Fathers and Governours. And but e∣quall it is, and very reasonable, that so it should be; for, if the Parents will determine nothing till they aske the maide l, (whereof afterwards) how unchild like were it (to say no more) for the maide to say, or do, any thing till she aske the Parents?

Esau was a bad Childe of a good Father, and he shewed (saith Chrysostome) his untowardnesse betimes, for he matched himself, without his Parents cōsent. And that we may know how ill such matching thrives;

It is upon ever∣lasting record, That they were a griefe of minde unto Isaac and Rebecca m. And certainly if we grieve the hearts of our good Parents, we do, in so doing, block up our own way to our desired blessing: so then, the best counsell I can give, and the best provision a childe can make against this great and solemne time, and for the better successe in this great businesse is; to look carefully, first to its single charge; And then to leave the rest to them, whose charge it is, and have taken upon them faithfully to discharge the same.

The first is a Childes principall dutie, This ruling of one well, The discharging of that little great-Cure, so as a man (souls have no sexes, as was said) may quit himself, like him∣self, in that single account. This I say, is every single. Bodies principall dutie; Therefore of this first.

1. We are by nature ambitious of rule, like the Bram∣ble, the more unfit to govern others, the more desirous. We love to be in authoritie, and have others under us, before we

have got command over our selves. We would take upon us, the charge of more souls (so doth He or She, that enter into this condition, and they must be accountable for them too, the greatest cure in the world) before we know how weightie the charge of one soul is. Marriage is an honoura∣ble estate, and if well ordered, there is nothing in the world more beautifull; And that it may be so, we must be well ordered before-hand, as befits the honour due to so sweet a societie; And it were well if our sufficiency this way, and means for the well ordering of our selves, were well tryed (as in some Common-wealthes it hath been) before we are suffered to enter into so holy an order: unbrideled humours and unreclaimed desires are not fit for this strait bond. This band is straite, and of any band holds in the shortest, how ever we may think the contrary; neither our own will, nor the libertie we may take, but right judgement, sanctified reason, and expediency must guide us; else that, which should suppresse sinne, may increase and foment it: and that, which in true use doth refresh and comfort, will weaken and exhaust nature.

They that marry, marry not for themselves but for po∣steritie, family, friends: matters of great importance and of great burden; But few there are that consider it before∣hand, and therefore few that carry themselves, as befitteth the ordinance, orderly and honourably in it, whence it comes to passe, that that which is the greatest good, proves the greatest evill, the fuell of sinne, and matter of the great∣est discontent.

A man may live to fortie or fiftie yeares, and yet be very unadvised here; and so run on as the most do, of whom we may say; they know not what they do. A due consideration be∣fore hand, and care how to discharge this single cure would prevent all this, and set a man in a ready way for a future blessing. It was usefully answered to a friend desirous to know his friends resolution, how fit it was for him being a single man to change his condition:

If your own desires (said his friend) finde you work enough to reclaime and

keep them in; you had best forbeare yet to take upon you more work in the charge over others: If it be an hard taske to steere your little boat in a little River, it is not safe to venter your little skill in steering a ship through a wide Sea m.

These words imply but thus much; That every single person must examine himself well and seriously in this point; how he hath discharged his single account; how he hath ordered his little house, himself. And if he fall short here, as certainly, if he deceive not himself, he will finde himself short enough; Then he or she (but we respect not sexes) must think it as well a mercy, as the very reason that God doth not trust them with more; their unfaithfulnesse would be the more, and their account the greater: He that is not faithfull in a little, will not be faithfull in more, nor shall he have much committed unto him.

This intends every single bodies instruction, more speci∣ally thine; Take a speciall charge (my childe) over thy self, rule well thine own house, I mean thy self; God hath made every man a governour there. The poore man, that hath none to govern, yet may be a king in himself. When thou hast learnt to rule thy own spirit, thou wilt be fitter to be subject to anothers, and to rule others also. Look up to God, and look well to thy affections, that they get not the upper hand, for then they will keep reason under foot. Look well to thy outward senses, and make a covenant there; beguile not thy self with such a mockery n as this;

To pray against temptations, and then to run into them;

If thou loosest thy command over thy self, thou loosest thy self; for thou wilt be as a citie without a wall, where those that are in, may go out, and the enemies without may come in at their pleasure: So, where there is not a government set up, there sin breaks out, and Satan breaks in without controule.

This is a sacred Truth, not to be doubted of: Beleeve me now in what follows; I have known many, but more there have been, whom I have not known, who (neglecting this single charge; and casting off the government of them∣selves)

have poysoned all their springs of comfort at the ve∣ry head o, and blasted their hopes in the very blossome, and blocked up their own way to the comfort they greedily catched at, but in a very shadow. Nay, which is more, I have known them, who have kindled a fire in their youth, that hath consumed them in their age; and some remaining coales have singed the childe, not then born.

Know it a truth not to be doubted, and so plain, that it needs not explication; therefore what is possible, keep thy heart as a chaste Virgin unto Christ, even to thy marriage day, and ever: Thy posteritie, and the blessing upon them depends upon it. And so much touching this so necessary a charge, this so prime a duty, The looking well to our selves, our single charge;

Which cannot be to purpose, unlesse these single persons look up constantly to God, who is the chiefest Overseer; (Parents and others are but deputies under Him) who leades us on and holds us in every good way, and hath said, I will not leave thee, nor forsake thee : And this so great a bu∣sinesse they must commend unto Him (for it is a chief point of their charge) with the same earnestnesse as they desire to succeed and prosper in it. Our Lord Christ spent that whole night in prayer, before He chose His disciples: Thereby teaching us (weak and frail creatures, who have no subsist∣ance of, or in our selves, but all from, and in God, what we ought to do at all times; but more especially then, when matters of importance are in hand.

It is of great importance, how and in what manner mat∣ters of importance are entred upon, and begun; where we may note; that nothing shall prove a blessing to me, which I have not commended to the Lord, and gained it from Him by prayer; so then, the young persons must look up to that hand, that disposeth all things, and to that hand they must submit. They must leave God to His own time, they must not tie Him to theirs; He is wise and wonderfull, and ac∣cordingly doth He work for those, whose hearts are stayed upon Him.

I have observed those, who have waited Gods time (w^ch is ever best, He doth all things well and in their season) so preferred in their match at the last, that it hath quite excee∣ded their own expectation, and the expectation of their friends; and this at such a time when they least expected, and had the least hope. I have certainly observed it so. They that wait on the Lord, shall once say they are remembred, and in a fit season: But they, who like an unserviceable piece of Ordinance, flie off before they are discharged; they who will put out themselves before their time, have broken themselves with haste, and proved like proffered wares, of the least esteem, quite disregarded. They must wait on God herein, whose hand leadeth into every good way, and gives a blessing in it: And they must wait His time also, which is a chief point of their duty.

3. The younger folk must leave this weighty businesse in their hands, who are deputed under God to take the cure over them, and the care thereof: And this if the single par∣ties shall do, they have then discharged their double duty, before mentioned, which consisted, first, in the well order∣ing themselves, and so discharging their single cure: And then in leaving the rest, for the changing of their condition, wholly in their hands, whose charge it is, and whose duty also it is faithfully to discharge the same, and now follow∣eth; for it is necessary I should adde something thereof: I mean, touching the overseers duty.

They, that are overseers of the childe (Parents, or depu∣ted so to be) must be earnest with the Lord at this point, for it is a main duty; house and riches are the inheritance of Fathers, and a prudent wife is from the Lord p. Parents may give a good portion, but a good wife is Gods gift; a great mercy and greatly to be desired. This is their first duty; The next is;

2. They must choose the man; (we regard not sexes) I say a man, not a boy, not a girle, before the face can discern the sex; parents must avoid the inconveniency of haste in so important a businesse, which helps to fill the world with beg∣gery

and impotency q. And they must choose the man; I say the man, not his money: It is well where both meet, and then they may choose and wink, but that is not very or∣dinary, and therefore they must be the the more watchfull; so where there is a flush of money, an high-tide of prosperi∣tie, there is commonly a low ebbe of better matters, which indeed denominates a man: prosperitie is a great snare, (the greater, when the young heire begins at the top first, at the same peg or height where the Father ended) and it is many times accompanied with some idlenesse of brain . I need not feare this; but yet I say in way of caution, choose the man, and then the money; when I say, a man, I mean such an one, who can finde meat in a wildernesse; who carries his riches about him, when he is stript of his money; who hath his chief comelinesse within, and yet not uncomely without, such a man they should choose. If this man be wanting, the childe shall not set her eyes upon him, the pa∣rent must not. If some money be wanting, no great want, it is easily supplied; it is certain, if other things answer, some want that way, I mean in money, is not of sufficient value to hold off, or make a breach. As it was said of the ta∣lents, The Lord is able to give much more then this ^r; But if goodnesse be wanting, it is a greater want then is in a light piece of gold, which in a great paiment will passe not with∣standing; as many great wants passe currant, where there is a great portion. Parents must shew their wisdome here▪ else they fail in a prime duty. They must choose goodnesse, and not account it an accessary. Better want the money then the man s.

Religion t and the feare of God, as it it is generally the foundation of all humane felicitie, so must it in speciall be accounted the ground of all comfort and blisse, which man and wife desire to finde in the enjoying each of o∣ther. There was never any gold, or great friends; any beau∣ty or outward bravery, which tied truly fast and comfor∣tably any marriage knot. It is onely the golden link and noble tie of Christianitie and grace, which hath the power

and priviledge to make so deare a bond lovely and ever∣lasting u; which can season and strengthen that nearest in∣separable societie with true sweetnesse, and immortalitie.

So farre M^r Bolton; and so much touching the Over-seers duty, in making the choice.

3. There is another main point, That they give the childe leave to approve of the choice. As the Childe offers the greatest affront to Parents in giving her consent without their leave and privitie; so shall Parents offer the greatest wrong to the childe, that can be thought of, in concluding a match without or against the childes allowance; we have an old example hereof, and a standing rule, We will, call &c x

To use constraint and force here, is the greatest piece of injurie that is done in the world; yet so injurious have some Parents been, and so they have compassed their end, some estate for their childe, but quite forfeited the comfort of estate, and childe both. The parents care was for that the childe least cares for; and neglected the main, the childes liking of the choice.

This is most injurious dealing; nay more, not unlike his (and that was most inhumane) who joyned the living to the dead y. Smithfield and other places have told us the sad sequells of such matches. So then, this is the next thing be∣longing to the Parents charge; They will not proceed with∣out the childes consent.

But it will be said (as many times it falls out) The Pa∣rents have made a fit choice, and have asked the childes con∣sent, but cannot have it, nor any reason (except a womans reason) why it refuseth.

And indeed so it may well be; for the elder sort can∣not alwayes give reason of what they like or dislike; (and when they can, their reason is unreasonable in such cases, no better then folly a;) much lesse sometimes can the younger. And if so, then the childe must be drawn on by all faire meanes, and the plainest Arguments, such as true wisdome and discretion can suggest, whereby to win upon it, and sweetly to incline the will; And if after some time of tryall,

they cannot (by such faire means) prevail, then the worl•• is wide enough, they must make another choice; they must not use force, oh by no means.

I think now of the sad and heavy consequences here∣from: So long as my childe hath a principle of life to carry her to Church, let her not be borne thither as upon others shoulders; for she matches for her self principally, and for her life; let it be with her full consent.

4. It is proper to the parents charge, and it is a point of their wisdome also, to be watchfull herein, that the parties have as little sight one of the other, as well may be, till there be some likelihood of proceeding. And then but spa∣ringly too, till the match be made up. There are two things necessary in all matters of weight; That we have Argus his eyes, and Braiareus his hands b; That is; that we walk leisurely, and circumspectly, looking with all our eyes, and delibera∣ting with all our counsels before we determine; and when so we have done, then to dispatch speedily. Young folk are good at the latter, they will conclude quickly, they are quick at dispatch: but in point of foresight they are no body. They spell the rule backward, they dispatch first, and deliberate afterwards; which causeth so much trouble in the house, and sorrow in the world. They think not, what they do, they do to eternitie. Parents must balast them here, for they are like a ship without it: Parents must foresee and forecast with all their eyes, and more if they had them, before young folk go to farre in this businesse. Let this objection be no∣thing; I must eat good store of salt with him or her first, whom I would make my friend afterwards; There is some use in it, but not here betwixt young parties. If their affections meet for the present, they examine not, what may cause a disa∣greement hereafter. Let the parents look to that, and judge of their dispositions; they may do it, and they ought; the younger parties, cannot, their judgement is steeped in affe∣ction, as was said, they have little discerning further then as may fit the present; but one or both can so intangle them∣selves, and very quickly, that if the match should break,

the weaker breaks with it, and carrieth the trouble of it to the grave. I have observed it so also; and I tell no more, but mine own observations all along. Let them have as little familiaritie one with another as possibly may be, till the match be made up, and then as befitteth Christian modestie.

5. And now I suppose the match treated upon, procee∣ded in and concluded in such a way, as is most agreeable to Gods will and word, for in so doing we may expect a bles∣sing. There is but one thing remains, as a close to that great businesse; The solemnizing thereof according to the same rule.

And here we require the parents care and circumspection, at no point or circumstance more wanting; yet at no time more needfull, for it is the last and chief point of their duty, and evidenceth what their sinceritie hath been in all they did before, touching their proceeding in and concluding the match: They must remember now, and consider with all consideration, That they are on this solemne day laying the foundation of a new house, or familie; now we know, what care we take in laying the foundation: They are now so joyning two, that they make two one; and this they can do by joyning hands, but there is but One, and He onely, that can joyn hearts, and keep them joyned; That marries them to Himself, and each to other, making them that day, and all their dayes of one heart in one house. This is a great work, and peculiar to Him, who is one God blessed for ever. Therefore a main point of circumspection it is, that they do nothing this day whereby to offend His eyes, who gave them their childe, all that is lovely and comfortable in their childe; all the good they have, or can expect: Who makes a Vnitie, and keeps a Vnitie in the bond of peace. Certainly I am upon a great point of duty. O how carefull should we be, that we give no offence here! And yet how is this care wanting? May we not complain here, as Chrysostome in his dayes c? How are marriages solemnized, and in a manner, how uncomely for Christians! in such a manner, with such prepara∣tions, as if the purpose and intent were, that the devill should be the chief guest called in thither, and a blessing shut out.

I remember the same Fathers words in another place; If the minstrells be within, Christ is without; or if He doth come in, He turns them out d. I will not say so, lest I should strain the Fathers words, for I cannot take his meaning so: Mu∣sick is a science not to be despised, and though it be not con∣gruous for mourning, yet it is for a feast; I suppose, there we are now. And though we are so, yet this I will say, and all that have common reason will say so with me, where such songs are, as are usuall at such feasts, there Christ is not, that is certain. He is excluded: and let parents well consider, what a guest they have shut forth: such a one, who hath done all for them, from whom they expect all for hereafter. And here now, thou that art a parent shalt be judge in thine own case, supposing it to be thus:

Thou hast no means whereby to preferre thy childe, none at all; thou couldest not give it so much as her wed∣ding clothes: But a friend thou hast, who would do all for thee, all to thy very hearts desire, and more. Tell us now, wouldest thou forget this friend, on the wedding day? no sure, that thou wouldest not; who ever was forgot, he should be remembred sure enough. Thy engagement to the Lord Christ is much more, and much stronger, I cannot tell thee how much more, but infinitely more, that it is; canst thou then forget to invite Christ to the wedding? Certain∣ly no, if reason or civilitie can prevaile any thing: nay, be∣fore and above all (or else it is nothing, for He must be chief and Lord where He comes) thou wilt, as the same Father ad∣viseth,

call Christ thither

e: for certainly, a marriage feast cannot be well ordered, if it be not, as once it was, even thus; And both Iesus was called, and His Disciples to the marriage f. Suppose it so, and the parents have quitted themselves well, for things are done decently and in order. But now, here is a grave question, for thus it will be said; Great reason we see, [Object.] that we should invite Christ, but how can we do it? He is in Heaven, and we are on earth; He is a spirit, we flesh. That [Answ.] is very true, and it is fit ye should know it, that ye may keep your distance, and answerably addresse your selves.

And when ye have done so, according to knowledge, then observe an Analogie or congruitie in this businesse; as thus; would you know how you may invite Christ? As thou doest thy much honoured friend before spoken of; Thou doest solemnly entreat his company that day; thy prepara∣tions are answerable to that respect thou bearest unto him; such company, such cheer, such a cōmunion, as is every way sutable. After this manner invite Christ; but remembring still, both Christ and his Disciples, they stand close together, and can never be parted.

But if Christ come in, our myrth must go out; He marres [Object. 2] all our musick. That is the common objection. He is too strict and sowre a guest for such a time:

so it is said, or so it is thought. Why? It is certain; there is a Christian libertie [Answ.] to be taken at this time, even by Christ's own allowance. If ever mirth be comely, then at a wedding dinner: if ever good cheer be in season, and some exceeding that way both in mirth and cheer, then at such a feast; it is not properly a feast without it, not a marriage feast I am sure: And such a feast it is even by allowance from our great Master of that feast. But now we must take this along with us: 1. There is great cause, that we should watch over our selves, and over our affections now, more specially, because, where God gives a libertie, there man is prone to make an excesse.

2. We must account that a mad mirth, which grieves the Spirit of God. 3. That to be a most unkinde requitall of the Lord, where He hath made our table like a full pasture, there to exalt the heart, or to lift up the heel. And all this we are apt to do, therefore must we be the more circumspect, and watchfull over our selves at such a time, that things may be done de∣cently and in order; that all may shew forth Christian hone∣stie, prudence, wisdome, modestie. And this, because that day, having an influence into all our following dayes, may be so disposed and passed over, that it may be a pledge of a blessing upon all the rest. And this is according to Gods holy or∣dinance.

And so much, Childe, for thy better provision and pre∣paration

for this great and solemne businesse; Of convenient entrance into this honourable estate, wherein I have discovered the great abuses and disorders about it, for thy better warn∣ing; and the more to engage thee to thy duty, which was twofold: The well looking to thy self, thy single cure, and then looking up to God, leaving the rest in their hands, who are thy parents, or deputed so to he; What their charge is, we have heard, even their five fold duty.

It follows now, that I adde something touching our Christian-like managing this worthy and honourable estate; as befitteth the honour of it, whereon depends our comfort∣able living in it.

2. We suppose now, that affections at the first meeting are strongest, like a spring-tide; there are some certain flushes, as I may say, of Love, and Ioy, from the present en∣joyment each of other. Here then is required more wis∣dome then we have to moderate our affections (now in their hot fit) and to temper them with knowledge and di∣scretion: For this we must know, that there is as much dif∣ference betwixt these sudden flushes of love, and a well grounded affection, as is betwixt the burning heat of a fea∣ver, and the naturall heat of a sound and healthy body.

It is of soveraigne use to help us in the guiding the stream of our affections in the right channell, to consider; Who it is, that makes the Creature so suitable, lovely and beauti∣full; who it is, I say, that adorns and beautifies both the Bridegroom, and the Bride. To forget this, seems as unrea∣sonable, as it is impossible for a maid to forget her ornament, or a Bride her attire f. And if it be remembred, it will beget some reciprocation, both of affection and duty, to Him, from whom we have all our comelinesse g, and the stream of our affections will run right; We shall greatly rejoyce in the Lord, for he hath clothed us with the garments of salvotion, He hath covered us with the robe of righteousnesse, as a Bridegroom deck∣eth himself with ornaments, and as a Bride adorneth her self with her jewells h.

And it will help also much to advance our affections that

way, where our treasure is or should be, if we consider that expression, then which, there is not another more feeling one in all the sacred Scripture (except in the 103 psalme verse the 13.) As the Bridegroom rejoyceth over his Bride, so shall thy God rejoyce over thee i

This consideration would much help us in the keeping our hearts to God, the sole fountain of life and happinesse; and from cleaving to the Creature, which at the best, is but as a Cisterne k, which fills and empties according as its in∣fluence is from the fountain. It would be a means to cut our expectation the shorter, that it spread not out too large to∣wards the Creature; which (though our thoughts are o∣therwise, but they have no bottom) cannot satisfie; nor is it possible it should, no more then the East-winde can fill the stomack; there will be an emptinesse notwithstanding, or a filling with winde, such a vanitie there is, that lieth up∣on the Creature. And then the more we shall enlarge and widen our hearts towards it, the more the Creature may contract, and narrow it self towards us, for our just punish∣ment; and so, the heart, finding a capacitie in it self, and a narrownesse in the Creature, it would finde so large content in, but cannot, nor is it possible it should, there groweth a satietie, then a flatnesse, then perhaps a coldnesse: whereas a true and orderly love would have kept it self in life and heat, and have maintained a good proportion in both, &c l.

Sinne hath wonderfully poysoned our natures, and put all out of frame: And if we be left in our own hands, we shall pervert Gods good ordinance, and turn it into sinne; so, that which was ordained as a remedie against sinne, may prove, through our sinne, an occasion to foment it the more. For indeed, those very expedient remedies (on which we may dote too much, and put too much trust unto) consider∣ed in themselves withou•• a divine influence sanctifying them, are but crazy and sickly. They cannot put us into a sound constitution, or right temper, nor keep us in it, no more then meat and drink can, till the stomach be cleansed, and a word of blessing from the Lord of the Creature doth

accompany them, but if abused to intemperancy, our good temper is more lost, our distemper is increased, as fire by fu∣ell put unto it. The reddition or application hereof to our present purpose, is very easie, but I forbear it.

Over some things we must draw a vail, and when we walk under that, we must walk the more comely, and ho∣nourably: No cover hides from God, whose eyes run to and fro through the whole world m. But though all things are bare and naked before the Lord, even the hidden works of dark∣nesse, yet we must note that the Lord beholdeth us more narrowly, and taketh a more strict observation of our way in those places, where mans eye cannot look in upon us. There is the very tryall of our sinceritie and uprightnesse, and thither the Lords eyes come; And withall (as I may say, for the Scripture intimates so much) with a light or torch in His hand; we cannot be hid. Therefore look we must to our selves more especially in the dark, because there we are most observed.

This is a point of speciall consideration, and concernment to make this estate comfortable unto us, and, as it is usually called, honourable. To teach us well to order our affections, and to carry the streame thereof in a right channell. But more specially the words of Chrysostome may teach very much, these they are: He loved his people committed unto him, as the Bridegroome the Bride, and thus he bespeaks them n;

I love you, said he, and ye love me; so we do well, but we do not enough, nor orderly neither, unlesse we ful∣fill the first commandement first. Let us all love Christ, with all our might, with an exceeding love, who hath done all for us, and hath exceeded to us ward: let us ex∣ceed (if there can be an exceeding that way;) Then our love will run in a right channell, from Him to Him. This concerns you and me very much, let us put to all our might here, let us love Him with fervency of spirit; for pitie it is that so sweet an affection should be spent and lost upon the Creatures: that's the conclusion.

2. It will conduce much to our after content and quiet;

if we, at the first, count our cost, and fore-cast discontent; I mean, if we expect troubles, and keep a room for them (as was said) for come they will, being the proper badge of a Christian, and the very accessaries of a married estate n. Some mens thoughts are so youthfull, that they can think of no change, but that it will be May-tide all the yeare; they think of nothing but the present, and that, as it is at present, it will be alwayes; though that present time passeth, as quick as the thought, and troubles follow, as the night, the day: but this they think not of. We know whose conceit it was, that every quarter of the yeare would mend, and prove better and more easie to him; but it proved otherwise, for it was the vain and simple conceit of such a simple creature, whose nature is inferiour to a fool; The morall is ours, and teacheth that every quarter of life, the Conjugall state more specially, hath some proper and peculiar troubles attending on it; and the more we account of them, the better we shall bear them.

Things may go crosse for want of care, so may they not∣withstanding all our care. It is a true saying,

we know not the faults of our yoke-fellows before we are married,

nor quickly then; there is enough reason and cunning also, to hide them before. And now, that we know them, we might have known before; that two Angells are not met together; but two frail creatures; whereof the best is full enough of infirmities: And this true wisdome counts of before hand, and that is to count the cost; then nothing can come which was not expected.

We must expect to enjoy blessings with afflictions o; a mirg∣ling our joy with sorrow; our wealth with some woe; a temper∣ing heaven with earth; and this is a happy tempering, that we should neither love nor rest in this earth, above that which is meet, but acknowledge all is but vanitie: and so we should love it as transitory things, and have our great delight in the Lord alone. And if this be our wisdome in this particular and more speciall businesse, then, if matters be not well, we make them well; and, if not our yoke fellows, yet our selves the better.

We must note a second thing also, for it is of great use, for the keeping the unitie of the Spirit in the bond of peace; that in marriage there are two things essentiall to it, and seem contrary, but indeed are not; An honourable equalitie, and an inequalitie; A superioritie, and an inferioritie: both founded in nature upon the strength and sufficiency of one sex, and weaknesse and insufficiencie of the other.

The equalitie consisteth in this, that man and wife should count nothing their own; p miae and thine, two words that make so much difference and division in the world, must not be heard in the house between man and wife; no, never heard in that communitie; All things are in common betwixt them; souls, bodies, goods, friends, acquaintance, one the others; all common.

The inequalitie or superioritie consisteth in the husbands headship, and power over the wife, he is supreme as the head.

Now here is a point of high wisdome; sith a conjugall estate is a drawing together in one yoke, and the yoke seem unequall; yet to draw strait and even, and in a right path; This, I say, is a point of high wisdome, for it is taught from above q: And where this wisdome is not, there these two things, which seem contrary, but are not, will be con∣trary indeed; and that, which is indeed the foundation of all order, which proceedeth from unitie, as the head, will cause great disorder.

But where this wisdome is, this teaching from above, it will be thus discerned and exercised; The husband, superi∣our to himself and his own will, sweetly commands him∣self, looking carefully there (that is the Apostles rule and method to all, that have oversight and authoritie over others, as well as pastours, our selves first, then others r) And so com∣mands his wife; And she, again, as sweetly and willingly obeys him: The husband lives with his wife, and rules, as a man of understanding; and the wife submits, as a woman, that hath knowledge: The husband counts it his greatest dignitie, to govern in the feare of God; And the wife her greatest honour to submit thereunto.

It is not basenesse, but a

point of a nobleminde to know ones self inferiour, and to de∣meane ones self accordingly, saith Chrysostome. A wife by taking that to her self, which belongs to her husband, as s his proper right and charter, doth not, in so doing, take the honour of the man, but looseth the ornament of the woman, saith the same Father in another place.

Indeed there is not a more unseemely and unworthy sight, then to see a wife usurp the authoritie over the man; It is like a body, I have sometime seen, whose head was bowed down so close to the breast, that behind, you could scarce discern any thing but the shoulders. Certainly, it is a seemely sight, To see t the head stand out in sight; and the contrary, as unseemely. And as unseemely every whit, if the man demean himself unworthy of his place, if he be not answerable to his honour and headship, it will but disgrace him the more: being like a pearle set in lead, or a jewell in a swines snout, a skull without braines; or an head without wit.

It is not to be doubted, but the prime dutie, and the very weight of the burden lyeth upon the man; It is much how he leadeth the way, and draweth here: for the head is the Glory and Crown of the Body; and to be an Head im∣ports a preheminence, and soveraigntie; it implyes also a derivation of the spirits thence to the members, which be∣ing intercepted, the body would quickly fall into a dead palsie t; All which strongly argueth the mans principall charge and duty, to whom belongs the headship; and there∣fore is the principall and leading example;

The man by his example must lead on the wife to faith; else what is one in the flesh, will be two in the spirit, that is, divided, saith Chrysologus.

u The man is in his place, though of the lowest ranke, yet in his place, as the great parsons in their great seas; as the Ad••irall ship that beares the Lanthorne, all

steare after it:

And indeed this man, though in a low [Chap. 6] [§ 2] estate of life, yet being out of order, can blow as big, and raise as great stormes proportionably in his little pond, as the other doe in their great seas,

so Lipsius phraseth it x; Therefore whether the man be in high place or low, it is very much how he leadeth the way, for he is as one that car∣ryeth the Lanthorne. If the husband hath received the stampe of holinesse, as was said, y he will quickly presse his houshold with the same impression: if Grace, that pretious oyntment, be in the head of the head in an house, it will, quickly destill to his skirts, Children and servants. A husband should know that he is not more above his wife, in place, then in example. Therefore what is done a misse in thehouse, will returne up∣on the man, as most blame-worthy.

My conscience makes me feare, that the lightnesse of my family shall be laid up∣on my charge, for lacke of more earnest and diligent in∣struction, which should have been done, said Bishop Ridly to Master West. Woe and woe againe, if we by our exam∣ples, should make others to stumble at the Truth; So Iohn Bradford to Iohn Carelesse z It is a tradition, that Matthias the Apostle was used to say; If a goodmans neighbour did fall into any great sinne, the goodman was to be blamed: for if that goodmans life had been sutable to his Rule, the Word of God, then had his example, according to rule, so awed that neighbor, that he had not so falne, said Clemens of Alexandria a.

Much more may the same be said touching the husband and the wife; the father and the child; the ma∣ster and the servant; if any thing be amisse, if things goe not straight in the family, it is very likely; the husband, the father, the master, walke not according to rule, but some crosse or crooked way, for he is the head, the leading hand. The starres are eclipsed oftner then the greater lights, but their eclipse we observe not; but if the Sunne or Moone are eclipsed, our eyes are upon them, for the one rules the day, the other the night. Inferiors faile often in their duty; but the observation is, what their Superiours, what their Go∣vernours doe. They are in their little house, as the Sunne

and Moone are in the great world, The little great Rulers therein. Therefore it requires our Marke; That it was the Man, for whose faithfulnesse the Lord did undertake; I know that Abraham will command his children, and his house∣hold, &c. b Command, marke that; Command not so much by his Word, though that was a command too, but by ex∣ample. That hath more force in it, more of that we call compulson; Abraham will command. And it was the Man, that promised for himself; I and my house will serve the Lord, Ioshua last 15. It was the man, and a man after Gods own heart, that said, I will walk within my house with a perfect heart; (Psal. 101.) And much reformation must follow, for the removing of the wicked from his seat and sight, and for the encouragement of the godly; as it is plain in that place: And, which is more, this was a great house, a king∣dome.

It was a man, and one under authoritie, though he had souldiers under him (and they are none of the tamest crea∣tures) who did say to this man go, and he went, and to an∣other come and he came; and to his servant do this, and he did it.

And to put the lowest last (for indeed he was much below a Christian, but quite shames him) it was an old man, and a darkman; That had foure sonnes, stout young men; five daugh∣ters; many servants; a great retinue; over all, this man carried himself with such authoritie, with such a Lord like command, but so well tempered, as his servants feared him, his children re∣verenced him, all honoured and loved him: In the house you might see, saith the author, c the old paternall authoritie and disci∣pline revive again.

All these examples charge the man still, and good rea∣son, that he should be accountable, being principall, and the head of the family, the chiefest pillar in it, that holds up all; And, though the wife be (as she should be) more faithfull in her place, then Bibulus in his office, yet the husband carry∣eth the chiefe name of all, being the more worthy person; and Lord in the house: And the wife is well content with

it; she counted the husbands honour here; and so it is: And being alwayes (as the Moon is sometimes with the Sun) in a full aspect with her husband, then she casteth the greatest lustre, then she is most bright. Similies must not be strained too farre; Wives must not shine then the brightest, when the husband is farthest off, though then also, though not her clothes, yet her vertues may shine the clearer; for then her wisdome in governing and commanding doth fully appeare, when the husband is farre off; And her husband is knowne thereby; Hee sitteth among the Elders, and her owne workes shall praise her in the gates. A good wife is still in full aspect with her husband. Certain∣ly, it is the comeliest sight in the world, To see man and wife going in all things, as Peter and Iohn went to the Tem∣ple, together, d (it was spoken of before) e where there are cloven hearts and divided tongues, there is no edifying in that house, but a Babell of confusion rather.

But now suppose the case, as it is too ordinary, that the man is the weaker vessell; the head goeth the contrary way, it is so surcharged, or the heart is so like a stone; suppose the case so, that the head is so distempered and Nabal-like, that it cannot leade the way, how then? This is a crosse in the way and a great one; but it must be taken up and borne; and the wife must, as was said, f speake good of it: we must not chuse every day: If the choice is made and the two are yoaked, they must draw as well as they can, and be content. They must use all the skill they have to fit the yoak to their Neck, else it will prove an yron-yoake. Before I have chosen, I may fit my choice to my mind; when I have chosen, I must fit my mind to my choice: before, things might have beene otherwise: now they cannot, I must not now goe Crosse to my Crosse, for that is to make it a double Crosse. Patience and meeknesse in bearing and forbearing, g wins much upon a contrary disposition, and at length may over∣come it; but if not, and the labour be lost: yet, as saith the h Greeke Father, (applying it to Ministers waiting, when God will give repentance) the reward will not be lost, no nor

the labour neither, for if the wife cannot better her husband, yet she will make her selfe the better, as the old saying is, i and it concernes the wife, as well as the husband. But how bad soever the husband be, his badnesse shall not beare her out, nor have her excused for the neglect of her proper duties, and walking with God in his wayes, nothing shall plead her excuse for any neglect therein.

We are apt to quarrell with our blessings, much more with our crosses, and with that calling, that God hath set us in and allotted us unto. But, assuredly that excuse shall leave us speechlesse; though we thinke every thing will be of weight sufficient to have us excused, yet we shall find it but a meere conceit: nothing is of weight sufficient to ex∣cuse from the doing of duty, k it shall not be an excuse for the man to say;

Lord, I had done my duty as thou com∣mandest, but that Thou gavest me a scoffing Michal; nor shall it serve the wife to say, Lord, I had done my part, had I not been yoaked to a Nabal.

The man failing in his dutie, shall not hold the wife ex∣cused, for her failing in hers; If the man leades ill, the wo∣man must not follow ill; it was a good answer to an abu∣sing and an over-bearing commander, Doe you what you will, I will doe what I ought: l The wife looseth her fathers name, and must forget her fathers house, but she must not forget her Lords charge, nor her vow in Baptisme, nor the name was called upon her then. Her head hath an Head; and there∣fore she must say to her husband, as Ignatius to the Priest, All things shall be done, as you will have it, but then you must command as God will have it m. The husband must command in the Lord, and so must be obeyed: if otherwise, yet he must not put out the eyes of his wife; she hath a light to guide her, besides her husbands false rule. The husbands exorbitancy from his rule, will be a crosse, and no small one; a block in the wives way, and a very clog hindering, that she cannot walke on with speed, alacrity and comfort; but is so farre from warranting the wives aberration from the way God commands to walke in, that it the more binds

and engageth her unto it, her bond is rather the straighter, as her praise will be the more. And this we must still note; Not to obey as we should, is more dangerous to society, then not to command as we should; though they shall not be unpunished that are carelesse in either, being both the fountaine of all humaine society.

If the wife must stand alone; so farre from an helper that her husband is an hinderer, then she stands single and char∣ged but with her single duty; I and my maidens, saith a wo∣man, a Queene, that had attendants answerable to her state; yet she would seeke God in His owne way, so should her maydens too n: indeed she lived apart, and therefore might much better maintaine her authority. It is not easie to maintaine it there, either over maidens or children, where the husband in presence, will foolishly and unworthily contradict or slight the same. But however the wife must doe her duty, I and my children, I and my maidens, Ester is a cleare patterne, who lived apart from her Lord. And if that comes not so home, Ahigals carriage is exemplary, who was very unequally yoaked. But now (for I cannot passe over this point lightly,) that the husband and the wife may draw even, though the yoake seeme to be, or indeed is, un∣even, let them consider, the husband first; Let him remem∣ber that houre, when the father gave his daughter to him; for then the father gave his daughter out of his own hands, & from un∣der the tender-eye of the mother, so intrusting her unto his right∣hand: she leaves her deare parents and their house, that sweet society and commu••ion there: she forsakes all these so well reli∣shing comforts, which she found in her parents house: nay, she forsakes her selfe, for she looseth her name, that is the propriety in her selfe. And what imports all this (saith Chrysostome o,) but that the husband should now be to her instead of all those, as a carefull father, as a tender mother, as her dearest brother, as her sweetest sister, as her only selfe; that in him she may find her selfe againe. In a word, the father giving his daughter im∣plies and expects thus much; that his daughter shall now find all those comforts sum'd up in her husband; in him, the Abridge∣ment

and Epitome of all. All this will be remembred if he remember that time when his wife was intrusted to his right hand.

And the wife must remember also that at that very time, she engaged her word, that she would reverence her husband as a father; honour him, as her Lord; observe his eye, as her mo∣thers; tender him, as she can her dearest brother, or sweetest sister; that she will be unto him as an haven (so the father speakes) that when her husband comes home, perhaps in some storme (as few men there are, that, from within or from without, find not winds enough to cause it,) yet then, and at such a time, he may find an haven at home, all calme there. If the wife re∣members that time, she must remember, that to all this she stands bound by a most solemne promise. And thus the husband and wife both may learne and looke to their proper duty; That the husband love the wife, the wife honour the hus∣band. O beware (for this is a nice and tender point,) be∣ware, lest we blow that coale, which will sparkle, and quick∣ly kindle a flame; foresee and prevent all occasions, which may make the least difference or smallest division betwixt the man and his wife, for the breach will be quickly great like the Sea, p who can heale it? And then, that which should have beene as an haven, will be a Tempestuous Sea. For when there is difference betwixt the man and the wo∣man, the house fares no better, saith Chrysostome q, then the Ship doth in a storme, when the Master and the Pilot fall to pieces; now if the agreement be not made quickly, and the difference accorded, the Ship will fall to pieces upon the Rocke. And so much touching the joynt duty of man and wife; and that, though the yoake seeme unequall, yet they may draw even; and that in case the one faile in duty, it is no excuse for the failing of both; how both are instructed, and from what time. Other duties there are, but they have beene already intimated in the first part. What may more particularly concern thy self, child, whose instruction I spe∣cially intend, now briefely followeth.

Every estate is subject to grievances, more specially the

married; To speak briefly of them, and as briefly to give some provision against them, I rank them under two heads; feare of evills future; sense of evills present. Touching both these, the only troublers of our life and peace, some few directions.

1. There is but one thing which is evill indeed, which truly and properly is the troubler of our peace and quiet; But one thing, And that is sin: It hath so much malignitie in it, that it can put a sting, and set an edge upon crosses; That it can make our good things evill to us; can turn our blessings into curses, can make our table, our bed, &c. all snares to us; It will leaven our rest and peace whereby others are edified walking in the feare of God, and in the comforts of the holy Ghost r; This rest and peace (a comprehension of all blessings) through sinne, will slay our soules, and be our ruine, which was, as we heard, the building up of others: so ma∣lignant, so destroying, sinne is; more malignant more de∣stroying this sinne is, this evill work, then is the mouth of a Lion, as the Apostle intimateth very usefully, 2 Tim. 4. 17, 18. Therefore more to be avoyded, therefore we should more desire to be delivered from it, then from that de∣vourer.

For as there is but one thing properly evill, so but one thing to be feared as evill: Feare not wants, nor disgrace by wants, turn thy feare the right way, feare sinne, and avoid an evill work; So Isid. Pelus. writeth to his friend f. And it is but the conclusion, or a case long since resolved by Chry∣sostome t, Sinne is the onely thing to be feared, whereof he makes a full and cleare demonstration thus;

Suppose, saith he, they are those three great and sore evills, famine, sword, and pestilence, which threaten us? (he names them and many more) why, these are but temporary, and but the fruit and effects of sinne; they continue but their time, and shall have their end;

nay suppose they are those two great winding-sheets u of the world (as one calleth them) and as the floud of ungodlinesse doth threaten an inundation of water, or an earthquake, plagues threatned and inflicted to

wash away sinne, and as a punishment thereof: Then, yet still sinne is to be feared, not those; It is foolish to feare the effect, and to allow the cause. Consider also (so the Father reasons the case or to that purpose)

will x it be terrible to see the earth totter like a drunken man, and threatning confusion in an instant, and men flying before it, but they know not whither? how dreadfull then will be the wrath of God, which will be heavier then the heaviest moun∣tain, and shall be manifested from Heaven, as the just por∣tion of sinners, sinking the soul under the same to all eter∣nitie: how dreadfull will that be? and sinne makes it so: if it were not for sinne, though the earth shake, we could not be moved; what ever evill come upon the face of it, yet would it be good to us; it could not hurt; therefore fear not the earthquake (that is most terrible and affright∣ing) but feare sinne the cause that makes the earth to reel:

I adde, and flie from it, as Moses before the Serpent; and as they fled before the earthquake y, and flie to Him, who is the propitiation for sinne, if we so do, (as we must needs do, if we apprehend sinne to be so evill, for we will avoid poyson, when we know it to be so) This will take away the trouble and sting of feare, and prevent the shaking fit thereof.

I have told thee a great lesson now, and to make it yet plainer, I will reade it over again; Sinne onely is to be feared; I mean that sinne I am not humbled for, I have not repen∣ted of, that onely is to be feared, for it makes every thing fearfull; Death, they say, is terrible; of all things most ter∣rible; It is not so to him, who hath repented of his sinne, and is at peace with God, he can die as willingly, as we can fall asleep, when we are weary. The prison, sword, fire, fearfull things all, an earthquake very terrible, not so to them, who have made God their rock, and refuge, to whom they can continually resort; feare nothing but sinne, and the hiding of Gods loving countenance from thee; for the lightsome∣nesse thereof is better then life. Feare the least eclipse of His light, and every thing that may cause it, for it is more re∣freshing

to the soul, then the Sun beames to the earth. Mark this still; when sinne sheweth its full▪face (we see but the half now, and in a false glasse too) and when God hideth His face, there will be, to say no more, a fainting. The ser∣vants of the Lord have been under heavy pressures, yet then they fainted not; they have been in prisons, and there they fainted not; thence they have been brought to the stake, there they fainted not; fire was put to, and flaming about their eares, and then they fainted not: but when sinne shews it self, and God hides Himself, then the next news is ever, The spirit faileth. Zophars counsell is the close hereof; If ini∣quitie, &c. Iob 11. Verse 14. 15. &c.

Now touching our present grievances incumbent and up∣on us; These are either imaginary or reall; and the imagi∣nary, as one saith, are more then the reall; we make some grievances to our selves, and we feel them so, because we fancy them so; we call for them before they come, because our imagination, (a wilde and ungovernd'd thing) leades us and misleades; he was led with a conceit and troubled with it, who complained of a thornie way, when it was not so, but he had one in his foot.

The way to help this, is to take a right scale of things, and to weigh them by judgement, which, interposing, thus resol∣veth and assureth:

1. As thou shalt shorten thy desires, thou shalt lengthen thy content; the poorer thou art in the one, the richer in the other.

2. Bridle thy appetite, not accounting superfluous things necessary.

3. Feed thy body and clothe it z, but serve it not, that must serve thee. If thou shalt pamper or pride it, the order will be inverted, and all out of order; that which should obey, will rule.

4. Measure all things by the compasse of right reason (Sinne never wanted a reason, yet we call it unreasonable) by reason, I say, not by opinion a or conceit, a fluttering, ranging thing, it can finde no bottom to settle on; it is as changeable

as the winde; it feeds as they say, one doth upon the aire, therefore is still gaping, but never content.

Lastly and chiefly, for it is the summe of all; be assured hereof; that outward things cannot inwardly satisfie b. This finite, requires an infinite; He that filleth the earth with His mercies, must fill the soul with His goodnesse, else there will be an emptinesse. Expect then a satisfaction, a filling from that hand, who alone can give it. O farre be it, if God shall enlarge thy earthly portion, and cast thy lot in a plea∣sant place, to say, as an unwise and unthankfull people once did,

We are Lords (that is, we have a full portion in a fruit∣full land, whereof we are Lords, and wherein we take contentment) we will come no more unto thee c.

Look up∣on outwards, as cysterns, which cannot fill but from the well∣head; and being filled, empty again.

How pleasant soever thy lot be in respect of them, yet say still; But it is good for me, to draw neare d unto God; and to continue with Him too e. And be restlesse in thy desire, untill thou canst say, thou art the portion of my soul: Thus judgement interposing resolveth; and it helpeth much to cure the imaginary grievances of our life: for if we be poore, we are not the further from Christ; nor, if rich, are we the nearer. The like we may say of health and sicknesse; of ho∣nour and dishonour, even the very same, which the Aoostle speaks of that, wherein the Church of old much gloried in and doted upon, They are nothing f; Things that are not in the wise mans account; for indeed, he had an eye, that could look into and through them: And therefore as God made all things by His power of nothing, so he, having wisdome from God, made nothing of all things; nothing in reference to that one thing necessary; or nothing in reference to heaven, our putting forward or backward in our race thither-ward to our crown g. And to the same purpose Calvine speaks upon the forenamed Scripture;

For outward things, saith he, be not over-carefull, or over-troubled, look that thy heart be turned, and thy life changed, then care not for other changes and turnings of things below▪ come wants, come

sicknesse, dishonour, disgrace, reproach and so forth; come what will or can come, they make some change or alteration with us on earth below; they alter not our state at all, they make no change at all with us above in heaven.

Health is nothing, sicknesse nothing; riches nothing, pover∣tie nothing; honour nothing, dishonour nothing; What then may wee properly call something? That the A∣postle sheweth in the following words; The keeping the commandments of God; For in Christ Iesus neither this, nor that availeth any thing, but A new Creature, or Faith which worketh by love So much to remedie our imaginary grie∣vances, that proceed from the sicknesse and distemper of our fancy, which calls things, that are not, or are nothing, as if they were, or were something; and that which indeed is, and is All, as if it were not, or nothing at all. This is the fruit of our distemper; And this, which thou hast heard, may, with a blessing from Above, give some cure and re∣medie unto the same. A chief remedie also it is against those, we call reall grievances, whereunto notwithstanding I must say something, which now follows.

There are reall grievances in a married estate; not such, which we fancy to be so, but we know to be so; as we know worm-wood is bitter, and honey sweet, being of the nature of the thing.

And here I come to the bottom, and finde the root of these also, it is our foolishnesse, our sinne; that is it, which sowres all, and brings a curse upon our blessings. As the Father saith i, Where Christ is, there is heaven: so truly we may say, where sinne is, there is hell, for so we finde it to be, even from thence, our vexation and pain. And therefore if I should speak in a word, the way to help these grievances is to pluck out the core of our wound, which puts us to all the smart and pain. That core is sinne: Sinne is it, which causeth our sor∣rowing, even sorrow upon sorrow. Therefore if we look for an healing-up, pluck that core out: And then set grace against these grievances, so we may be as grieving, as sorrowing, and yet even then and alwayes rejoycing. If Nature teach bees,

not onely to gather honey out of sweet flowers, but out of bitter: Shall not grace teach us to draw even out of the bit∣terest condition something to better our souls? Man hath learned to tame other creatures, even the wildest; Grace will teach a man, how to subdue the greatest troubles: but this is too generall, more particularly thus.

Learne then, sith troubles will meet with thee; do thou sit down counting thy cost (as was said) and go forth to meet with k them; then thou wilt be better provided and fore▪ armed. It is no point of wisdome, to let an enemie to surprize us, on our own ground, in our own home. Trou∣bles will come, prepare for them, leave some room to en∣tertain them, as was also said; And when they are come, there is an art to bear them, as there is to poise a burden, and well to fit it to the back, that it may be carried, if not without burden, yet with more ease.

But now, this Christian likt bearing of troubles, this carrying our burdens patiently, and as we say, lightly and merrily away, it supposeth two main things;

1. That, through his strength, by whom we are able to do all things, we have made a through work in the great and necessary businesse of mortification; delicate and dain∣ty flesh will startle more at the scratching of a pin, then mortified flesh upon the gridiron; They that have hungred and thirsted after righteousnesse, can endure to be shortned in matters of a much lower nature; and they that dwell in heaven, while they sojourne on earth, cannot be much dis∣quieted in their change; they that know, they deserve no∣thing, can be glad of any thing.

And the way to come to a through mortification, (I speak of an ordinary way) is to begin to deny thy self in small matters, thou shalt the easier do it in great. If we cannot forsake a cup of wine m; or beere which is not needfull for us; we shall never be able to forsake, husband, childe, house, land, for Christs sake. If we have not the command of our selves in a trifle, in a toy, we may never hope for it, in weighty matters; It is M^r Perkins note in his Comment.

on Gal. 5. 24. And it comes seasonable here; for married persons shall have troubles in the flesh; but if we have gone through-stitch in this great work, we shall carry our trou∣bles with ease, and our burdens lightly away.

2. This patient bearing of troubles, supposeth a second main thing; That we have made a right choice; I do not mean of a wife, or husband, but of that, which is an all suffi∣cient good, and makes all good: Therefore, make sure of that one thing, which is necessary, that better part. Thou shalt have many sutours; much solicitation thou shalt finde for the entertainment of other things, and for giving them the chief room in thy heart; but, be peremptory in thy deniall; give them not entertainment, they are but troublers of thy peace and quiet; what ever they say and promise beleeve them not, they are deceitfull and will change thy wages: But give this one thing, (call it godlinesse, or the Gospel, or Christ the kernell of the Gospel, all this it contains) give it but leave to plead for it self, why it should be entertain∣ed; and then thou canst not refuse it. Admit of but sad and serious thoughts, about the excellencie of this one thing, this better part, and it is not possible then, but thou must give entertainment unto it. But then, thy thoughts must be fixed and setled, not fluttering about the minde, making a through-fare there; they come and are presently gone, like a flash of lightning, which makes all light about us, but is gone in an instant, and then leaves us more dark then be∣fore: It is a setled light that guides us; bestow some set∣led thoughts hereon, and it sufficeth; for it is not possible, that a reasonable creature should entertain such things, that are troublers of its peace, and neglect the onely thing necessa∣rie, if he entertain sad and serious thoughts about it. Good∣nesse, say they, n is so amiable and lovely, that they, who perse∣cute it, must commend it; and vice is so deformed, that they, who practise it, must disallow it.

If o any person did seriously consider and lay together such thoughts as these;

I am very busie for the affaires and passages of this present life, which will quickly vanish and

passe away like a weavers shuttle, or a tale that is told; I have another and an abiding life to live after this is over. All that I toile for here is but for the backe, the belly, the bagge, and the posterity: and am I not nearer to my selfe, then I am to my money? Am I not nearer to my soule then I am to my carkeise, or to my seed? Must I not have a being in that, when neither I nor my posterity have either backe to bee cloathed, or belly to bee fed, or name to bee supported?

Oh why am I not as sadly imployed about this one thing, which is the better part, beyond all comparison the better? it makes that which is bad in it selfe, good to me; that, which is good, better. My Eternall good depends upon it, which shall never be taken from mee?

If, I say, a creature, who is sad and serious in other things, can bolt them out to the bran can lay together such thoughts as these;

he cannot but make choice of that, which is the only necessary thing, the better part, which shall never bee taken away; and this choice is supposed to be made by him or her, who is able to beare troubles, and to carry them lightly as an easie burden.

For thus such a person reasoneth; I am stript of all things, but they have not taken from me my Treasure (as the good man said p) I have my God still, who will supply all my need q. I am laid low now, I shall be exalted hereafter; I am made the filth of the world, and the off-scouring r of all things unto this day; But in the day of the Lord, I shall be made up with His jewels s; I am persecuted for Christ now, and I suffer it; I shall hereafter raigne with Christ, and according to the measure of my sufferings shall my conso∣lations be, pressed downe, running over, and so forth. Thus then looke to it, that thou makest a right choice; let true judgment interpose, then the choice will be easie. Get Christ▪ Thou hast all: with Him, the heaviest yoake, the world can lay upon us, will be light and easie. In this yoake, We are not alone: He draweth with us; With him, the sharpest and most bitter things will be sweet and pleasant, for He is that Salt t, who hath changed the property of those

bitter and deadly waters of Afflictions and healed them. Thus we may be able to beare lightly the heaviest burden▪ through Him, who strengthens us to doe all things u.

Other considerations will helpe to support in bearing of our Burdens, as the Hand, from which they come, and the causes wherefore: they are usefully handled by Lipsius x; These would take too much roome there, and they are im∣part implyed before. And so much for the bearing of our grievances, and what is required for the bearing of them lightly away, the going upright under them, and like a Christian.

It followes now, that I give some rules for the preven∣ting of snares, they fall under two heads, Snares from Plen∣ty; Snares from Wants; All along we shall finde our way is strawed with them: for such are our natures, either wee finde them in our way, or we lay them there; even our good things we make snares unto us; for prevention here∣of, these are the rules.

If riches increase, we know our rule; And if God give thee a Child, thats our rule also; Thou must not set thy heart upon them, or this. It is a resolved case, If thou wouldst keepe thy Child, sacrifice it (in thy affections, I meane:) else it will be a snare, and cause unto thee no ordinary sor∣row, because thy affection was extraordinary to it, so as thou couldest not sacrifice it, according to the Rule: for whatsoever lyeth next thy heart, except Christ, will cause the breaking of thy heart with worldly sorrow, which worketh death. There are two things that break the hearts of parents, they are; When the Child lives ill; or dyes too soone. Thou shalt be armed against these sorrowes, at least thou shalt not be hurt by them, if, whilest thou hast the Child, thou art as if thou hadst it not: and, having it, if thou doest thy utmost to it, that may make thee to rejoyce for the Time to come. But hereof in the first part, which I will not recall here.

The same we may say of riches, If thou wouldst keepe them, forsake them, deny them: Get thine heart from off them, then

they can be no snare. It is notable, which Augustine saith y, No man holdeth Christ, but by confessing Him; no man keepeth his Gold, but by denying the same: If I lay up money as a Treasure, I shut out Christ; and in so doing I cause a rent in my soule as wide as Heaven, a breach like the Sea z. The World stands in a Diametrall, a direct oppositi∣on to Christ, as two contrary Masters; we cannot leane to the One, but we must turne from the other; We cannot imbrace the One, but we must hate the other: the heart can∣not hang betwixt heaven and earth in an Equilibrium, like two scales equally poysed: if the world be at our foote, and under it, then Christ is exalted, and so on the contrary. With all thy care then keep the earth, and the things of the earth in their place, under foote: Bee in the world, but em∣brace it not, hug it not. Vse the world as travellers and pil∣grimes (such are we;) they use things in their passage as they may further them towards their journeys end: They see ma∣ny goodly houses, and much good land, but they fixe not on them, they suffer them to passe, because their minde is on their countrey, the place where they would be.

I remember what is storyed of a People, whose countrey we only read of, as we do of Platoes common-wealth; It is a fiction, but I intend the use: They had of gold and silver good store to make their necessary provision with all, but none for ostentation or shew to adorn their cubbords; what could be spared from their very necessaries, they must make thereof vessells of dishonour, such as we set at our foot, in plain English, Chamber∣pots, or the like. And there was this good in it (said the merry Knight) when their silver and gold should be required they could not be unwilling to part with that which before they had set so low as their foot. This gives us the very reason whence it is, That some are so well contented when they are disposessed of their possessions: when they had them, they had them, as if they had them not; They kept them at their foot, farre enough from their heart; And being taken from them, they loose but what before they counted losse a, and so are able to take joyfully the spoyling of their goods b. But this is but halfe

the reason, the other necessarily followes: For if we would not have our riches a snare unto us, then as they must be set at the foot, so Christ must be embraced as the onely Trea∣sure, and so laid to heart. And this will be, if we consider this to purpose, which followes: He made himselfe poore, to make us rich; he emptyed himselfe, to fill us; he stript himself, to cloath us; he was wounded, that by his stripes we might be healed; He was made a curse, that we might be made a blessing; He died, that we might live. If we think on this, nothing can seeme too much to do, nor too heavy to suffer for Him. I remember a lovely answer of a Wife to her Husband; And because a story depends upon it, I will set down the whole relation, which is this; c

Tigranes and Armenias, the husband and the wife, the father in law also, All lay at Cyrus his mercy, and when he might have taken away their libertie and their lives, he dismissed them with honour, granting them both; So, home they went well apaid. When they were returned, they began to commend Cyrus, one for this, and another for that; what doest thou think said Tigranes to his wife; Was not Cyrus a goodly person? Truly Sir, said she, I can∣not tell that, for I looked not upon him. No, where were thy eyes, woman? on whom were they fixed? On thee, my deare husband, said she, who, in my hearing, didst offer thine own life a ransome for mine.

This gives us the reason, why a good man and his goods are so easily parted; whence it is that he breaks so easily through those snares; his affections are more endeared to Christ, Then hers were to her husband, and the cause wherefore, much more binding. Aske then those, who may properly be called the Spouse of Christ, and demand of them;

What think ye of your pos∣sessions, your livings, your libertie, your life?

They will answer; They are lovely things, for they are Gods bles∣sings, they came from His hand, they must not be slighted in ours; and they have made many wise men look backe, (as our Ieuell d saith,) even as many as had not their faces stedfastly set toward Christ e; But now that their eyes are fixed upon

Him, they see no beautie in them at all; The strength of his love who poured forth His soul unto death, and the brightnesse of that glory, wherein, Through Him, they are sharers, so holdeth their eye, and so stedfastly, that it cannot look downward to those things, though otherwise very lovely, with an adulteresse eye. And so much to prevent snares from plentie, the briefe of what was said therein is this; If we deny not our riches, they will cause us to deny the Lord, and to say, Who is Hee f? If then we would pre∣vent a taking in that snare, keep we earth and things there∣on, in their proper place, at the foot g. If we exalt it, it will presse us downeward, lower then the place is where we dig it: If we thinke of outwards above what is meet, we shall thinke of our selves above what is comely. And then our riches will be a strong Tower in our conceit h, and we shall be so conceited of them, so bottomed upon them, so earthed in them, that we shall say, as before mentioned, We are Lords, we will come no more unto thee i: And then we shall so pride our selves, that we will contemne, disdaine and scorne others, better then our selves, and so bring not our selves onely, into a snare, but the whole City; nay we shall be as those, who set a City on fire, who blow it up, as with Gun-powder k.

So much for prevention of snares from Riches in a gene∣rall way, now somwhat more particularly.

Riches have many snares; where there is fulnesse, and plenty, there is plenty of them. But one daughter there is of plenty and fulnesse, which, like the horseleach, still cryeth give give, but is never satisfied. This a great snare, and fitly called the great inchantresse of mankinde, we commonly call it Pleasure; not so properly, for, saith one, l How can we call that Pleasure which causeth so much sollicitude and care∣fulnesse (madnesse saith the Author) before we take it, so much trouble and wearinesse in taking; so short a satiety presently after; and so much anxiety and perplexity of spirit, anon or some while after. If this be pleasure, that hath so much sower and gall in it, then we say well when we call it so.

The onely remedy against this Siren, or Witch, is to binde our selves, as one was to the mast of his Ships m, with the cords of strong resolution n unto a constant walking on∣wards in the wayes of holinesse. I am fully purposed, saith David, &c. But for preventing this snare, and fortifying our selves against it, and to learne us to call it by its right name, something hath beene spoken in its proper place, which I will not recall here.

There are other snares in plenty, so many, that it is impos∣sible to give severall remedies against them. But yet to speak in a word, and yet enough for prevention, that our foot be not taken by them, note wee: There is one thing, which God hath appointed as our watch-keeper, and will hold us waking, and well provided against them all, if it doth its office, and this is feare; feare I say according to Godlinesse. It is the most waking affection, and most ser∣viceable of any, if it doth its office. It is the house porter; the bodies spiall, and the soules too, still keeping watch; it is, next to love, the most commanding affection; our keeper, and Truths keeper also; it is the best king in the world, (The great or little) for it keeps both Tables. I will say no more of it, for I cannot say a little, but let us observe what it will doe, what good service to a man, if it be right and we use it right.

Iude o, the servant of Iesus Christ, tels us of some, who fed themselves without feare; That is, who fed themselves suspecting no snares at their Table, or in their meate, where∣as, according to the plenty there, there are plenty of snares in both. A feare now according to godlinesse, will make us to prevent all. So likewise there are some, who goe to bed without feare, as if there were no snares in sleeping nor in waking, whereas in Bed, wee shall finde many snares; a feare according to godlinesse, inables against these also. There are some, who rise again without feare, who walk a∣broad without feare; who converse with men, and amidst the affaires of the world, all this without feare; as if there were no snares, in all this, whereas there is no lesse variety of snares, then there is occasions or things in the world. Feare

according to godlinesse, awakens a man, he can look before him; It armes him against all. In a word, feare helps to feed a man with food convenient for him; It cloathes him as with a garment; It armes him as with shield and buckler; it keeps him in his walk and course, as under watch and ward. It guards the eye, eare, hand and foot, that all may do their office and keep in order. It aweth his very thoughts. All this feare doth, if it doth its office, which is to keep the watch strong: for this is certain,

If I feare death to be in the pot, I will not taste of the pottage.

And thus so∣veraign it proves to be, because it winds up the heart conti∣nually to God, who promiseth to be a sanctuary to all such who feare before Him. The Wise mans counsell is notable, Be thou in the feare of the Lord all the day long r. For it is a conclusion of experience, A wise man feareth and departeth from evill: But the foole rageth and is confident s, as if there were no snares in his way, whence it commeth to passe, that his foot is taken like a bird in a snare, he is holden by it and cannot be delivered, for this is a resolved case also, Happy is the man that feareth alway: But He that hardeneth his heart shall fall into mischiefe t. And so we have enough in one word, for the prevention of all these snares, which are ever straw∣ed thickest in a full and plentifull state.

There are snares in wants also;

O give me not too little, saith Augur, but feed me with food convenient for me u; lest poverty be a snare unto me, lest I put forth my hand to that which is not mine, and take the Name of my God in vaine; such a snare there is in poverty.

Therefore to help thee here, and not mention what hath been said, though it would fit very well, I will reason out this point with thee.

If God make thy family like a flocke of Sheep, and thy pasture be bare; if the Mouthes, thou hast to feed, be many, and thy provision of Meale is now toward the bottome; if thy charge be increased, and thy meanes shortned; if so, I know here is a straight, and a burden; Want is a burden x, saith the Father, grievous to be borne, they will tell us so

that feele it. But yet, as the same father elegantly saith, Wee are all Stewards, and we must all give an account: what shall the poore man give an account of, who hath scarce any thing to give to his mouth? The Father answers; The rich Steward must accompt with his Master, how bountifull he hath beene, according to his Masters appointment; And the poore Steward, hee must be accountable too, how patient he hath beene under wants, how hee hath humbl▪d himselfe under the Almighty Hand; And how dependant upon that hand. If there bee a straite, and the Meale be at the bottome, here is an hint of a glorio is dependance upon Him, that multiplyed the oyle, and the meale, and the Loaves; And with the fewer loaves (though the power was the same) fed the more; And the more was remaining; upon Him, That doth cloath the Lillies, feed the Ravens; makes a path in a wildernesse; cau∣seth water to flow out of a Rocke, or in a parched ground; filled the Valley with water, when they saw neither winde nor raine a. It is good and safe to depend here; Infinite power and goodnesse can never bee at a losse; nor faith, which lookes thereunto, can be at stand.

Faith makes up a life without the creature; It cheeres the countenance without oy le b; refresheth the spirit without wine; glads the heart, & strengthens it without the bread of men; It is certain, a soul, that hath such a dependance, is never fatter & better liking, then when his pasture is shortest, like a wildernesse. It is fattest in the winter, as some creatures are; when there is no greene thing, but ground, trees and all are all covered; Then this soul can pick meat, when the heaven is brasse, and the earth iron; Then, even in such a time the soul can live, rejoyce and joy in the Lord the God of Salva∣tion. Habb. 3. 18.

This is the onely way, which will lead thee through the snares, which are in wants, that thou shalt not be intangled with them, not put forth thy hand unto wickednesse. If thou canst finde no way, God can make a way; only thy part is, if meanes be short, to trust the more; And to lengthen thy hope. Hope, we say, is an inheritance for a King; and

this, God will provide, makes Gods children confident. It is good to be in a depending condition, then we roule our selves upon God. The depending soul can best track the wayes of Gods providence, and seeth how wise and admi∣rable they are; whereas the fulnesse of outward means ob∣scureth the lustre of that track, and draweth the heart unto them from a providence.

And now I need not bid thee use all lawfull means; for dependance on a providence doth establish the means, and us in the use of them. It is unreasonable to think, that God will feed us from Heaven, when we may gather our meat from the earth; He worketh not extraordinary in a fruitfull land, where the plough can go; I mean in that place and time when our hands can work. As we must not trouble our selves about Gods charge, as it is usuall so to do: So we must not neither neglect our own charge, which is to give all faithfull endeavour; and having done it, then stand still, rest and wait for His blessings, who hath said, I will not leave thee, nor forsake thee. And now we are upon thy duty and charge, heare some lessons, which may be of use for thy bet∣ter discharge thereof. Therefore the chief lesson follows, for it makes all easy.

Let the law of the Lord be never out of thy minde, nor His word (when houshold employments admit vacation: for she that is married, careth for the things of the world, how she may please her husband) be out of thy hand. That's an holy word, saith Clemens d, which makes holy, as He is, and like Him. Tongues there are, but one is enough for a woman, and work enough to use that one well: Other learning there is too; but like nuts e (I referre to thy sex) it nourisheth not. This word makes f perfect, and throughly furnisheth. All necessary truths are plain there, and no∣thing dark g to him or her, that will come to the light, by ear∣nest h prayer asking of Him, who is the Father of lights, who leades into all truth. And if He joyn himself to our char∣riot, we shall go on and encrease mightily, for it is in the strength and with the encrease of God. I can but point at

what I would say. For thy instruction this is the chief; Take counsell from this word, and from this Great counsellour, then thou shalt be taught indeed to answer thy worthy name worthily; and all those relations, thou standest in, as be∣cometh; first to children. The chief burden of our charge, as they are the chief of our possessions. The rules are (what was mentioned before I shall not recall:)

1. Thou must not set thy heart upon them, as was said, but keep a watchfull eye over them, thereby keeping them in awe; and begin betimes; sit close here; children are like a wilde asse colt, if thou dost not over-rule them, they will overthrow thee, and themselves. It is a pretty observation, I know not how true, That great mens children learn nothing by order and rule, but to mannage their horse well; and the rea∣son, why they are so carefull therein, is, because they know their horse is neither flatterer nor Courtier; he will not stick to cast them as soon as a meaner person, if they hold him not strait in, and themselves close to his back. It is so here, if thou doest not sit close upon them (upon servants also) holding a strait hand, neither slacked nor strained; if not, they will runne headlong: What ever honour is due, none will be payed, unlesse it be honourably commanded, I mean, with authori∣tie and with a countenance commanding a respect and a re∣verence. Let this bridle loose once, and they will let loose the bridle before thee i; that is, they will speak unreverently and scornfully as if they were not children, nor thou their Mo∣ther, and the order will be inverted, the childe will be above, and the parent shall be below. And therefore hold fast here. Thus much, or this little rather (for I have spoken to it before) that thou mayest maintain thy authoritie over them; if thou loosest that, thou wilt adventure thy com∣fort in them.

Covet after the best callings, but be not ambitious to make them great here below. It had been a good ambition in the Mother, if it had been spirituall, to be an earnest su∣tour for the preferment of her children to Christs's king∣dome k: No preferment in the world comparable. Do thy

best here, Grace is a sure commoditie, and however the world go, the trade of godlinesse cannot fail. Make sure of that for thy self, and thine, what thou canst trade heaven∣ward, the world and trading here will fail. l Put up thy prayers for them, be not wanting at the Throne of Grace; thy prayers may return, when thou thinkest not, and with much more advantage, then thy cares; Mark that.

We suppose thou hast servants too, a great part of thy care and charge; and then there is work enough for thy tongue, thy eye, and thy hand, thou being a leading hand in All.

1. Work enough for thy tongue; I mean not therewith to trouble thy house as some do, filling it with winde as with smoak, which is the abuse of the tongue; but to in∣struct, to exhort, to reprove, to correct also, thereby to bring all to know and serve God. There must be no difference, none at all, between children and servants. It is not said, m Abraham and his Isaac, Lydia n and her daughters; but Abra∣ham and his houshold: Lydia and her houshold. All alike in point of information, though a difference in affection. This is the praise in the Gospell, that some private families were particular Churches; The Church in thy house Philem. 2.

And hence, saith the Father o, (If we observe so much it sufficeth) hence all our evils which break out in Citie and Countrey; ever from the neglect of this family or house∣hold; We think it, saith he, sufficient to excuse our neg∣lect, when he or she walk in their own way, the way of sinne and death; That they are our servant or handmaid; as if servants had no souls, and we no charge over them; or to use the same Fathers words, as if in Christ Iesus there were either bord or free. All one in our care. But now heare the same Fathers reproof; we do not so neglect our horse or our asse (for we would have them good) as we do our servants. For the same may be said of us (the Father p puts it down as a Caveat in way of preventi∣on) which was said of a people in Ieremiah's time q;

The children gather wood, and the fathers kindled the fire, and the

women knead their dough: So of us, children and servants run after their pleasure, Fathers as fast after their profit; the women make provision for a temporall life onely; none seek the things of Christ, but all their own things, whence must needs follow disorder in the family, confusion in the Common-wealth.

And so much may teach thee so to use thy tongue, that it may be thy glory, in the setting up, and maintaining the Glorie and service of God in thy family; which was the grace and glory of those families, whose praise is in the Gospell, and the praise of that vertuous wo∣man; She openeth her mouth with wisdome, and in her tongue is the law of kindenesse .

2. There will be much use of the eye too, many servants riotously waste much, children wantonly spill much; be wakefull herein; see that nothing be riotously abused, (as the swinish manner is in some families, worse then brutish) nor needles••ly spent; nor carelesly spilt. Set an honourable price upon Gods gifts, for thou receivest them from God opening His hand: What comes from His hand, must not be slighted in ours; The least crum of His blessings should have its due regard. And as He doth open His hand, so do thou open thy heart. Thou canst not open at all, till He open first, much lesse so wide; but yet pray, as the one is enlarged towards thee, so the other may be enlarged to∣wards Him, in thy measure; and thy hand also open to others, according as He hath blessed thee. If He doth give thee to eat of the fat, and to drink of the sweet, and to be clad with the wool ; Remember them for whom none of all is this pro∣vided. And remember withall it is one of the properties of a vertuous woman ; She stretcheth out her hand to the poore▪ yea, she reacheth out her hands to the needy. Mercies are spilt upon us, if our hearts are not open towards God, whose they are, and our hand open towards our brethren, who need our help. The poore mans hand is Christs treasurie u; as we adde thereto, we give unto Christ; and we shew mercy to our own souls x; and that thy alms may not stick in thy hand, as if thou wert grieved to part with it; learn a lesson

from thy bee-hive; There thou seest great store of honey brought home, but look in the place whence the Bee did fetch it, and thou canst see nothing missing y. It is so in giving of alms; Thou doest cut a cantle from thy loaf, so from thy cheese, and something more thou takest out of thy purse, wisely considering the poore and needy (for that is supposed;) beleeve me now, at the yeares end, thou shalt finde nothing missing of all thou hast taken from thy loaf, or out of thy purse. But suppose thou hast not whereof to give (it is a strong objection if there be truth in it, as oft-times there is not) but suppose thy case so, though I cannot well suppose thy case harder, then was the case of the widow; who, not∣withstanding, (as rich in faith, as she was poore in outward things) from a very little parted with a little, and thereby found a very rich increase. So we reade. 1. Kings 17. It is an extraordinary example, but of no ordinary use. But sup∣pose, I say, this little is wanting, thou hast nothing to give; Then we must suppose also, that, as it is said, thou wast thy self a stranger, therefore thou knowest the heart of a stran∣ger z: So, thou art a needy person, and now thou knowest the heart of the needy and helplesse man; he would have kinde and mercifull words (they, as an almes, will be ac∣cepted, when there can be no more) he would not have af∣fliction added to affliction, not gall and wormwood put to his sowre cup. So then, what thou canst not do with thy hand, supply with thy tongue, but let thy words come from thy heart. Mark it, we are not commanded to draw out our purses to the needy person; No, for our case may be, as it is an ordinary case, silver and gold have we none. But this we are bound to do; To draw out our soul to the hungry ; even then, when otherwise, we cannot satisfie the afflicted soul. We must be kinde, pitifull, mercifull to his body, more special∣ly to his soul; that is, to draw out our soul to the hungry, when we have no purse to draw out. And then past all doubt, we are bountifull; for it is a case long since resolved, A poore man may be liberall. Now in a few words, learn the way of thriving, how thou may est have whereout to give; this is

the way. A wise and Christian thrift, will supply us much this way, to enable us to supply others wants, whereas a profuse and riotous spending, emptieth all the contrary way, and seals up the heart that it sheweth no pitie. The eye must be wakefull, looking about thee that nothing be lost; and thy hand must be diligent in thy house: for we shall never see one and the same person, slack and slothfull, yet liberall and bountifull; profuse and riotous, such a per∣son may be casting or throwing away Gods blessings, not bestowing them with discerning, as they, who wisely consi∣der the poore, and are attent to their crie b. It is the Apostles advise, and it may stand for a direction, Let him or her la∣bour, working c (whether with the hands, or with the minde it matters not, if it be) the thing which is good, that they may have to give to him, that needeth, and that of their owne; for if they, who do not work with quietnesse, do not eat their own d bread (so it is implied) it cannot be that they should give their own bread. A liberall hand then implieth a diligent hand, that it may be liberall, that there may be whereof to give.

And now here is like to be a getting and thriving on all hands; for he that giveth, encreaseth; in watering others, he makes himself more fruitfull, like a watered garden (which must be marked by the way) And he, that works, encreaseth also. It is the Wise-mans conclusion; He becometh poore that dealeth with a slack hand , But the hand of the diligent maketh rich. Diligence is a great thriver, it makes good haste, though not so much speed; It is still improving, and adding some∣what to the heap. An housewife is well likened to the Snaile; as well to shew what an improvement, a continuall diligence in a house will make, as the keeping of her house. The snaile goes a snailes pace, as we say, very slowly, but by her constancy in going,

She will ascend (so I read) the top of the highest tower f.

And we may remember a pret∣tie fiction touching the Snaile and the Hare, and that the Snaile out-went the Hare, for the Hare trusting to his foot∣manship, would take a nap by the way, so before the Hare

awaked, the Snaile was at the journeyes end. It teacheth, what a continuall diligence will do; matters above ordi∣nary conceit; Take then for example the vertuous woman, marke her wayes and be wise. This is her prime commenda∣tion, that she eateth not the bread of idlenesse g. She is diligent in her house, yet without carefulnesse, without distracting or dividing cares; for this requires our marke, which we reade in the verse before (reade it as we should, and as Tre∣melius, doth) This diligent woman, Laugheth at the time to come h; that is, (for laughing, saith Tremelius, implyeth a securitie in Gods providence) she is not anxious or solici∣tous what will fall out afterwards, she is diligent for the present, which is her charge; and she lets God alone for hereafter: to disquiet her self thereabouts, were a disquieting in vain. She may perhaps breake her sleep sometimes, in rising while it is yet night; so doing her dutie, and giving all faithfull diligence; But she will not breake her sleepe about Gods charge, which is to provide and to protect; for she hath learnt this, Our God will supply all our needs; He hath undertaken it so to do, as His proper charge. It is a vain de∣pendance to rest upon a providence, and neglect the means. A securitie in a providence, doth establish all lawfull means, though it doth not stablish or bottom a man upon them; the diligent person is alwayes the secure person. He or she, that doth wisely and faithfully dispose of the present time, cannot be careful for the after, no not in the year of drought i.

They were carefull when time was, with all their care; Therefore they shall laugh when others weep; They shall sing for joy of heart, when others shall cry for sorrow of heart, and howle for vexation of spirit k.

So high a point of good husbandry, or huswifery it is, well and prudently to husband the present time. Let us then (for it concernes all) well and carefully improve the present time, making good the ends, and the means tending thereto, and leave God to make good the issue, and to turn all to our good. Let us part our care so, as to take upon us onely the care of dutie, and leave the rest to God. For this is the way of all the servants

of God, as it was of that vertuous woman, in whose wayes I would have thee tread; She gave all diligence, yet without carefulnesse: She so disposed the present time, that it was well spent, and that made her secure for after-time. And if thus thou shalt do, thou wilt then observe times and occasi∣ons still in their seasons; For diligence without order and due observation is no thriver; There are particular becks of providence, and they are intimations of Gods will; Provi∣dence hath a language, which is well understood by those, that have a familiar acquaintance with Gods dealing; They see a traine of providence, leading one way, more then to another.

Study huswifry, and the essentialls thereof; not the sticking of a Pin, or setting of a ruffe, or pricking of a cloute, yet these in their season; As husbandmen picke hempe, and mend shooes, when the weather letteth more necessary imployments. Some women are in their houses as a Tulip in the Garden, for shew: but so it should not be; as her place is principall, and her charge, so should her work be at least her oversight.

To her belongeth that Mistresse▪quality of a woman; that is, the commodious and honourable occupation of pro∣vision of Bread, and cloth, and worke for her houshold; It is excellently set downe in the same chapter. Great Ladies have made it their patterne, it concernes not the meaner sort only. I know well, the Wise man, in another place ⁱ, ad∣deth one thing more that the house-wife must look unto, and that is Correction. It may be none will doe their duty without it at sometime, and some at no time; Then it is as necessary as their Bread; Be sure, let them have it, but in∣struction with it; And this in all meeknesse: For they will take the better, if there be more teares then words; For then the instructed can discerne that there is love in the instru∣ct••r. It is notable unto this purpose, which the Father ^k hath, our teares are never seasonable, but in our prayers, and in our instructions. But this in passage only falling upon the point of Correction, wherewith instruction is so necessarily joy∣ned,

and with both meeknesse or teares, that there may be good done.

It is part of the good wives commendation, Shee looketh well to the wayes of her houshold l: Shee keeps them in good order: As shee doth her duty, so shee lookes to it, that they doe theirs; as she is diligent, so she will have them to be m, she will not suffer an idle person in her house, such an one consumeth like a Canker. It was Luthers n observation (it is of use in higher matters) A sloathfull Theefe, who hath not the slight of conveyance, is not nimble that way, doth lesse hurt, then doth a negligent servant. And it agreeth well with that wee read; Hee that is slothfull in his worke, is brother to him that is a great waster o; Remember alwayes, that wicked and sloath∣full stand together in the same line p.

So now in this great point of houswifry, thou hast heard thy duty, which engageth thy Tongue First, that it be apt to teach, to instruct, to warne, and that with teares; Second∣ly, Thy eyes, that they looke well to the wayes of thy hous∣hold, that there bee no backe-way of consuming, nor bad way of gathering; Thirdly, Thy hand, that it be open and diligent, working the thing that is good; else wee cannot doe good to others for the present, nor in quietnesse and rest depend on a providence for afterwards. This is the summe of what was last said; And now drawing to a conclusion, I will put all together, Children and Servants (for there is no difference in point of care and instruction) and so read over once more, (for that is not said enough which is not learnt enough) The chiefe point of thy charge, which is this:

It is not enough to bee vertuous thy selfe, but thou must teach others so to be ; thou must lead others along with thee, in the same good way, both children, and servants, and all by thy owne example, to walke holily before God; Wee cannot else expect, they should walke righteously with man. If they be unfaithfull in the great matters, they can∣not be faithfull to thee in small, so as thou canst orderly ex∣pect a b••essing upon them, or from their labours. If thou

sufferest them to steale from the Lords service, especially on the Lords day, to give unto thy service, or their owne plea∣sures; They are Sacriligious to their Master in heaven, they cannot be trusty to their Master on earth. Therefore here looke well to thy selfe and them: Considering still, that there is right government, where Christs government is set up and maintained ; Where his service hath the prime and most honourable place both in the house and heart, then things are done decently and in order.

Herein, indeed, is the beauty of society, and nothing is more beautifull, then a family thus ordered, and then Per∣sons so ordering.

This order in thy family shall gaine thee the commenda∣tions, which they had, whose Praise is in the Gospel, that is praise indeed, and worth the having; it is the praise from God and goodmen.

And a family so ordered will be the Church in thy house, which is the honourable title the Apostle gives to some fa∣milies, in a very bad time. And this, like a comely Nurcery, sends forth hopefull plants to the City and Countrey, Church and Common-wealth; And as this Nurcery is maintained, so are they supplyed; for from this fountaine of society two in one house, arise families, and from them Common-wealths.

And now we have againe the blocke in our way, though we have remooved it before; I know well, that a family may be so governed, as we heard, and as it should be; It is required, that these two in one house should bee one in one house, with one soule, with one mind, with one heart ser∣ving the Lord. This blessing and gift from above (for a good husband as a good prudent wife, are both the gift of God and a speciall favour q,) my prayer is, that thou maist re∣ceive: But if not, thou hast heard thy charge, and withall, how patient thou must bee under that want. Thou must waite when God will give Repentance, and use all meanes, that may hasten the same; as the Common adversary doth our destruction, and never dispaireth of it, while there is

place for hope, as the Father sweetly and elegantly, shew∣ing [Chap. 7] [§. 1] the duty of Ministers; But it concernes all in these cases, wives especially; that the unbeleeving husband may be wonne, by the chaste conversation of the wife; and so I leave thee now, and thy charge in this supposed condition, as I would have thee, and them under thee, found; thee sweetly commanding in the Lord, and they willingly o∣beying, and in the Lord still; I leave thee, I say, in thy fa∣mily, like a little Common▪wealth, r reverencing thy hus∣band, ruling thy Children, commanding thy servants, and all in and for the Lord; which will finde thee worke enough to keepe thee waking in the season for it; and to imploy the strength of thy parts, and most pretious time, and so both thy time and parts will be well spent in so behoovefull a service. Now passe on to the last stage of our life, which is, Old age.

CHAP. VII.

Old Age. Two periods thereof, pressing to dutie both. Comfort in death, whence distilled.

AND now we are come, like a ship from out of the maine Sea of the world, which lyeth o∣pen to stormes and gusts, and rideth at An∣chor, under the Leeside, where the passengers may looke out and see their harbour. Wee must now doe in the first place, as Sea-faring men should doe in such cases, they tell what they saw, and what they felt, even His wonders in the deepe, and they declare these workes of the Lord with rejoycing s: So they, who are brought safe to this port, or stage of time, Old-Age, must recount and record the Mercies of the Lord, and what deliverances Hee hath wrought for them, in their way thitherward. This is the first thing to be done, even to sacrifice the sacrifice of thankesgiving, and to declare his works also with rejoycing.

And, Child, I began the Register of Gods Mercies, to∣wards thee, where thou tookest thy beginning, and first en∣trance into the world, at thy Birth and Baptisme; There I considered thy outward frame of Body, and inward frame of minde; where I left off then, there I begin now, to teach thee to recall to minde, and record the mercies of God to thee ever since that time. And though this recording of Mercies be proper to every person that is growne up to the yeares of understanding; and not to every Age only, but to every yeare, and month, and weeke, and day therein; yet this is a duty, which seemes more to presse upon us, the more and the faster yeares doe presse on. And therefore though it doth concerne All in generall, and every age and person in speciall; yet being specially intended, & because that, which is spoken to all, is counted as spoken to none; I shall bend my words to Thee, whom I must suppose now stricken in yeares; the Sun of thy day farre passed the Meridian, and its shaddow gone downe many degrees towards the place, where anon it must set.

Thou must then consider how wonderfully the Lord hath maintained thy life, and preserved the same ever since thy comming into the world; and that this consideration may presse the more, thou must consider what this life is, and that of so small a bottome, the Lord should spinne out solong a thred; Had he not drawne it out of his owne power, as the Spider doth her web out of her owne bowels, it had been at an end the second minute. The maintaining the Radicall Moysture, that Oyle which feeds the Lampe and light of thy life, is as great a miracle, as was the maintaining the Oyle in the Cruse of the poore widow. But He did not maintaine this life only, and at His owne proper cost: But defended and protected thee also, tooke thee under His Wings, as the hen doth her chickens, to shelter thee from those many dangers thy life hath been exposed to; We cannot tell how many: but this thou must know, that there are principalities and Powers, both in the plurall number, to shew they are Legions, and in the Abstract, to shew they are

armed with power, as they are swelled with malice: And to this their malice and power thou wast liable every mo∣ment of thy life; and thou hadst felt both their malice and their power, as quick and fierce against thee, as Iob and others have done, if the Lord had not charged them concer∣ning thee, Touch her not: and how canst thou be sufficiently thankfull for this?

Againe consider how many dangers and casualties thou hast scaped from the Earth, the severall creatures on it; from the Water, from the Fire, from the Aire also; how often have the Arrowes of Death come whisking by thee? Tooke away those next thee, and yet have missed thee; per∣haps thou hast seene some Deare yeares of time, as thy fore∣fathers have done; When a thousand have falne at thy right hand, and ten thousand at thy left; When Gods Arrests have seized upon some walking, talking, and yet have spared thee.

And if not so, yet consider thine owne body, and the hu∣mours thereof; They had every day overflowne, and drow∣ned thee, as the waters the earth, if God had not said unto them, stay your proud Waves. In a word, if thou consider, what thy life is, and the dangers thou art subject to; thou must acknowledge, that the preservation thereof, is as great a wonder, as to see a sparke maintained alive amidst the waters; So Chrysostome speakes of Noah t: As great a won∣der, as to see a glasse, that hath been in continuall use, gone through many hands, and hath had many knocks, and fals, to be kept for forty, fifty, sixty yeeres, whole and unbroken: As great a wonder as to see a Candle in a paper lanthorne, in a strong windy night, kept from being extinct, when as we often see in many, that a little cold comes but in at a little cranney, and blowes their Candle out, as ••ob speakes. Thus hath God kept thee, and, as it were, in His hand car∣ryed thee. And in thy way, how hath He crowned thee with His goodnesse, and filled thy yeares with comforts, so as they are more innumerable, then are the Minutes of thy life! Only thus thou must summe them up in the grosse▪

That what ever comfort thou hast had in thy life time, from Him thou receivedst it, who puts in all the Sugar and de∣light we finde, in or from the Creature; as Ayre lights not without the Sunne, nor wood heats without fire, so nei∣ther can any condition comfort without God; and with Him every condition is comfortable, though seemingly ne∣ver so discomfortable, for He moderateth the discomfort (it is like thou hast found it so) so as we are not swallowed up of sorrow; and He fashioneth the heart to that disconsolate condition, and that condition to the heart; so much, it is very likly, thou hast found also, and it requires thy sad and serious consideration.

But more especially, this thou must consider, what have been the effects and fruits of all this goodnesse? What thou hast returned to the Lord for all these? All these, what are these? Nay, it is not possible to reckon them up: They that keepe a Register of Gods mercies (some doe) cannot set downe all the Receits of one Day, much lesse of all their dayes; so great is the summe of every particular day, that we cannot reckon up the specialties thereof, and call them by their names, as God doth the Starres. But put it to the Question; and let thy heart make answer before him, who tryeth the heart, and searcheth the reines, and will bring every secret thing to judgment.

The Oyle and radicall Balsome of thy life we spake of; hath it been fuell to thy Thankfulnesse, or hath it increased the fire of thy lusts? Thou hast been preserved and delive∣red, so long and so miraculously, as thou hast heard and seene. How hath Gods patience, and longsuffering wrought upon thee? Hath it brought thee nearer to repentance, and so nearer to God? Or hath thine heart been hardned there∣by (because sentence against an evill worke is not presently executed:) So as, with that stubborne people, whose sonnes and daughters naturally we are; thou mayst say, I have been delivered to doe more abominations n. Thou hast had mercies upon mercies, they have been new unto thee every mor∣ning; and for thy Sorrowes, they have been mitigated too,

and so mixed, that there was much mercy in them, many ingredients of comfort, to take of the sharpnesse, and allay the bitter relish thereof. What strong workings hast thou found herefrom? How hast thou been inclined to love the Lord for His goodnesse, to feare Him for His Mercies? How hast thou been melted thereby to obedience, and en∣gaged upon his Service? Aske thy selfe againe (for in that Method we went:) Thou hast two hands, another hath but one, or, perhaps, none; what more worke hast thou done? Thou hast a Tongue, and the use of the same; there is ano∣ther thou knowest who hath a Tongue, but speakes not, wherein hast thou glorified thy Maker more then the other hath done? Thou hast two eyes, thy Neighbour is darke; Aske the same question over againe: For, as it was said of him, who was borne blind; So it was, that the workes of God should be made manifest in him: So we may say, we have our eyes, eares, tongues, hands, which others have not; That we might the more ptaise the Lord for His goodnesse, and declare His workes toward the children of men.

These are the questions, but upon the point, it is but this single question, and the very same, and to the same purpose, which the King makes (to that I doe allude) touching Mor∣decay; What honour and dignity hath been done to Mordecay x for this? So let this be the question. What honour, what service hath been done to the Lord? He hath so honoured thee; he hath so served thee; be hath so and so preserved thee, from the Paw of the Lyon, and jaw of the beare so de∣livered thee. Through his strength thou didst leap over such a wall, He brought thee out of such a strait; He supported thee in such weaknesses; He supplyed thee in such a Wilder∣nesse; He gave successe to thee, in such businesses. What shall I say, for we are confounded here; He is the God, not of some, but of all consolations; the Father of mercies▪ And we can no more number them, then we can the drops of the raine or of the dew; or the Treasures of the snow and baile, but we know, who is the Father of them, and out of whose Bowels these mercies come; whereby thou hast been fed

all thy life long, and redeemed from evill: we know the price of them too, the very least of them, is the price of bloud. What honour hath been done for all this? What peculiar Service; thats the single question. If now thy heart make answer, as we read in the foregoing place, There is nothing done, no peculiar service at all: instead of being the Temple of His praise, thou hast been the grave of His mercies; They have been buried in thee, they have brought forth no fruits; if this be the answer of thy heart, and so it condemne thee, the Lord is greater then our hearts, He will condemn much more.

And therefore it is high time, to look into the Register of Gods mercies, into the books of record; And if these mercies have laine as things cast aside, and of no account, as dead things out of minde; if so long and to this day for∣got, then now it is high time, that thy rest should be troubled, and sleep should not come into thy eye; till thou hast look∣ed over this Register, and recorded the mercies of the Lord; and so pressed them on thy conscience, That it may answer out of a pure heart, that something at the length is done, some sacrifice of praise and thanks is returned to the Lord for all this.

This is the first thing to be done now, and it is high time to do it, Considering the season: It is supposed that gray haires are upon thee, here and there they are sugared now, and like the hoary frost; The Almond tree flourisheth, thou art in the winter of thine age; It is high time now to look about thee, and to consider. That is the first ground of consideration.

2. That time is hasting, whose portion and burden from the Lord is but labour and sorrow: And then, though we have time; for our day lasteth while life lasteth, yet no time to do any thing in it to purpose, for then the Grasse-hopper is a burden.

So I make two periods of this age, And each a ground to presse on unto a timely consideration: The one I call decli∣ning age, when we have lived almost to threescore yeares; The other, when we are drawing onward to fourescore, &c.

extreame old age; of both in their order.

1. Both the one as well as the other, is an age not more desired then complained of; They knew best why, that feele the burden of it (I have not lived unto it; It is likely, that person complained not without cause, who being willed to hasten her pace, told them, who were so quick with her,

That so she could not do, for she carryed a great burden on her back; And whereas no burden at all appeared to the eye, she replyed again, that threescore years were passed over her head and that was the burden, Plaut.

And so it may well be with those, whose spirits are much spent, and strength wasted, even at those yeares; And then age it self alone, is a burden. I can speake little here out of experience. But this I can say; If God be pleased to stretch out my day so long, I shall know no cause to complain of the length, for that is a blessing; Length of dayes is from the right hand, Riches and honour from the left. Only we must note here, That if the Lord be pleased to shorten the day of this life to any person, as sometimes He doth to His dearest and most obedient children (their dayes are not long upon earth) why yet, if He eek out this short day here, with an eter∣nitie of dayes, and pleasures at His right hand, when they are taken hence; if so, that partie shall have no cause to complaine of a short day on earth, so abundantly recom∣pensed in heaven. This is a note by the way.

If, I say, God be pleased to stretch forth my dayes so long, I know no cause, why I should complaine of a bles∣sing; I may complaine, and just cause why I should, and that bitterly, but not for the accession of yeares. If any thing sower them, it is of mine owne Leaven, and of my owne putting in; Complaine of my selfe I may, of them I may not.

Old age is a calme, quiet, and easie time, if youth have done it no disservice, in filling its bones before hand; Nor no intemperance hath weakned its head or feete. If so, Old age hath just cause to complaine of the Man, not the man of Old Age.

There is no Guest in the world, that is more desired and expected, and yet, when it comes, worse welcomed, and entertained, then Old Age is; still with sighes, and com∣plaints; which, we know, argues bad welcome. I would have my Child make good provision for it, against it come, and when it is come, to give it good welcome. Welcome, I say, I doe not say, ease. Good welcome doth consist (we say) in shewing a good and chearefull countenance to our guest, not in giving him too much ease, or feeding him too daintily. Let it appeare, thou hast laid up store against thy yeares come; and now they are come, thou canst welcome them, and art glad they are come; but doe not make too-much of them, in giving them too much ease; I may warne thee of it againe, for Old Age is very craving, very impor∣tunate that way; though they may be importunate. If thou yeeldest to a lithernesse, and a listnesses, whereto Old Age inclineth us very much, and so to spare thy body, thy activenesse will decay more in one moneth, then otherwise it would in twelve. Its observable what the Heathen y said, and it may instruct Christians;

We allow no vacation to our long tearme of yeares, we can put an head-piece upon our hoary-scalp.

We will rest when we are dead, life is for action. Keep then thy body in breath, and in ure with exercise, else it will quickly grow unprofitable, and a Burden: Vse strength and have it, it is a sure proverbe; and if ever we will use expedition, it is then seasonable, when gray haires are upon us; It is dangerous to burne the Day-light, and to trifle out this pretious time. The putting off this day, and the next, and halfe a day, cost the poore Levite and his Concubine very deare; as we may read, Iudges 19. The evening hasteth on a pace, and the Sun is neare the setting; now put on the more earnestly, because night is comming, and thou must to Bed in the darke; now gather twice as much; I meane, now, pray, heare, read twice as much; For the great Sabbath is comming when thou lookest for ever to Rest, for ever to be with the Lord. This Sabbath Day is comming, which shall never have night;

Now gather spirituall Manna, thy Homer full; twice as much as formerly. If in thy youth thou didst by hearing, reading, conference, &c. gaine thirty-fold, now gaine sixty. Now bestirre thy selfe, and put to all thy strength, for the laying in store of provision in this thy day, that thou mayst rejoyce in that great Day, the Day of the Lord, or the particular Day of thy Death. Let it appeare thou art going out, by the clearnesse of thy light; and that the night is comming by the hasting of thy pace. It is strange to consider what old men have done, and how fit they have been for the best actions (I meane of the minde, I know out∣wards must decay) because they kept their minde like a bow, so they said, alwayes bent.

I forbeare to put them down here. The holy Scripture, Heathen Authors, our own observation, doth reckon up not a few. But remember still, that there are none recorded in the sacred Register (after the terme of life was shortened) for old men, but their old age was a crown unto them, be∣ing found in the way of righteousnes z. They that are plant∣ed in Gods house, bring forth much fruit in their age. He that is fruitlesse in his latter yeares, may be much suspected how he spent the former. But I am sure there can be little com∣fort in it. It is a sad thing to be an old man in yeares, and a childe in understanding; To grow like a Leeke, greene, fresh, and lively towards the earth, flag and saplesse, up∣wards towards heaven; To have the eye of the body dim, and the eye of the soule as dim; To have the body bending towards its earth, and the spirit no more elevated; To have one foot in the grave, and the other tending to the place of utter darknesse; To have the outward man quite decayed, and the inward dead or fainting; To be hasting toward the pit, and to have the heart within like a stone. A dying spirit in a dying body, what a woefull conjunction is this!

I consider thy sex, childe, and thy charge, but whatever it be, thou wast never so fit, as now thou shouldest be, to serve it: Now admonition, correction, instruction, coun∣sell, all are in season; before, they might be suspected. Now thou hast the advantage of all thy former past dayes, and every following day is the disciple of the preceeding day a. Here is Master after Master, and lesson upon lesson, thou art a very bad proficient, if thou art not now an old Disciple b. I shall never examine thee upon this point, but be assu∣red, He that numbers out thy yeares unto thee, will take an account of thee, how thou hast spent them; what provi∣sion thou hast laid up for their coming; what store thou hast treasured up against a deare yeare, against a time of spend∣ing. Old-age is like our winter, a time of expence; we must get and lay up in youth, what we must use and lay out in age c. And here we must use the more diligence, because it is not with man in his winter, as with the earth, the trees, and fruits thereon▪, in theirs; If they look dead and sap∣lesse in their winter, the Sunne will return unto them, and renew their face, they will spring out again; but man de∣cayeth and reneweth not, he must not look in a naturall way, to renew his youth like an eagle. If the Lord hath length∣ned out thy span and thread of life unto old-age, thou must needs say, the Lord hath been gracious, and full of patience to thee ward, and then thy heart must needs answer; Render again praise and obedience to Him, that is so good unto thee: So thou wouldest expect from thy childe, from thy servant, so a Prince from his Subject. Great favours are great engage∣ments between man and man; betwixt God and man much more, for He is the fountain and well-head of mercies (The mercie, which man sheweth, is but as a drop derived to us from that fountain) Gods mercies are all strong cords to binde unto obedience, which ever is the fruit of true thank∣fulnesse. David said very much in a few words against Na∣bals churlishnesse, Surely in vain have I kept all, that this fel∣low had in the wildernesse d. So David argued or rather repro∣ved Nabals churlishnesse; And had not Abigail seasonably

stopped David in his way, Nabal had heard more touching his churlish dealing and answer. This instructs us to sobrie∣tie and watchfulnesse; that the Lord may not have the same controversie against us, when we come to our declining age; Surely in vain have I kept this man, this woman, and all that they have, so as nothing is missing of all that pertained unto them: In vain have I lengthened out their dayes; in vain have I fed them all their life, and redeemed them from evill; in vain have I preserved their inward and outward faculties, both of soul and body, all sound and entire; for all this have they so, and so churlishly requited me; for all, they have returned evill for good. This is a reproof, the hearing whereof we cannot en∣dure. And such a like reproof must he or she heare, even such an one, as will make their hearts like a stone within them, if, being preserved so and so long, they have so unkindely requited the Lord; if, having so long a time of gathering and of exercising their talent, they have gained nothing; if, having passed over so many yeares, they have carelesly pas∣sed over also the observations, which so many yeares would have yeelded very many. For this we must still remember; That the unthankfull man, the better he is, the worse he is; That is, the more good the Lord hath been to him, the heavi∣er his account will be, and then the worse it will be with him. Better the Lord had been a wildernesse unto him, then that he should be a wildernesse to the Lord, who had so wa∣tered him, that he might be fruitfull.

That we may escape this great condemnation, labour we to acquaint our selves betime with the Lord, and to grow up more and more, in the knowledge of Iesus Christ and the power of his grace: for according to our increase and growth herein will our strength be, for in Christ Iesus the decayes of age are repaired, so as there shall be no more an infant of dayes, nor an old man that hath not filled his dayes: as M^r Calvine expoundeth the place e.

Let us heare now how sadly Clemens of Alexandria com∣plaineth at this point; we will heare his counsell also, for that is of use indeed, but his complaint first, which is this.

Ye have been infants, then children, then grown-men, after grave-men, but yet good men never. Now reverence your old-age, (this is the counsell) give this honour unto it of being wise, of doing vertuously; give it, as you would have others give you, honour and due reverence. You are hastening now towards your grave, set your face the more stedfastly towards your countrey, which is above. Your feet are almost stumbling upon the dark mountains; pluck them up now, as a Traveller, that hath slept out his time, and yet hath farre to go, and walk on the faster in the wayes of peace, so redeeming the time: Put that crown upon your gray head, upon your declining age (the Sun of the day is neare the setting) that now at length, now you are dying, you may begin to live (A man cannot be said to live truly, till he lives godlily, holily; till then, he is dead, though he lives) that the end of your life may be the beginning of your happinesse. Oh! farre be it, that ye should be delivered, and delivered again, and yet again; that you should be spared, and spared, and yet to commit more abominations h:

far be it, that ye should be i (as some have been) by so much the more wicked, the more kinde and gracious the Lord hath been.

You pity blinde men k, and deaf men, because they can∣not see the works of God, w^ch ye see, nor heare the works of God which ye heare. O pitie your selves for ye are both, both blinde and deaf. Ye have seen much, ye have observed little; ye have heard many things, and those great things, but ye understand not, what ye heard. Now heare and hearken; now see and perceive, now, while it is called to day; and know, that there is a great deale of mercy l, that yet the day is, and is yet continued still every day to this present, repeated;

a great mercy this, provoke the Lord no longer; grieve His good spirit no more,

lest He swear in His wrath, as He will do, if we continue to turn grace into wantonnesse m. While it is yet to day, heare His voice, and turn unto Him. This is the counsell, I will adde but this to it;

That He, and He onely, turns the heart, who opened the eyes of Him, that was born blinde, and made a man every whit whole; therefore the Church saith, convert me, and I shall be converted, &c.

It is He, who gives a seeing eye, and an hearing eare, even both these is a speciall mercy from the Lord, and great∣ly to be begged for. This then we must note for close hereof; that, as there may be a childe in n yeares, and a man in under∣standing; so also may there be an old man in yeares, and a childe in understanding. For understanding comes not by yeares, but by meditation in Gods law o: I have more under∣standing then my teachers, for thy testimonies are my meditation. I understand more then the Ancients, because I keep thy pre∣cepts. A man may run out many yeares and more houres, and yet be never the wiser by all that time; because he hath not learnt from whom every good and perfect gift commeth, even from the Father of lights. He that worketh all our worke in us and for us; before whom the Elders fell down and worshipped, casting their crowns before His Throne, acknowledging themselves to be, in point of grace, but Almes-men p, or sitting at the receit of a free mercy; He it is that giveth wisdome, not length of yeares, nor number of dayes; out of His mouth cometh knowledge q and understand∣ing; God iustructs unto discretion r. The Husbandman can neither sow, nor reap &c. without assistance and instruction from God; much lesse can he sow righteousnesse and reap the same; without speciall instruction from His mouth, Who knoweth the heart; therefore it is said, Who teacheth like Him s? And he, that is old, and stricken in yeares, yet hath learnt so much, as hath been said: That the Lord giveth wis∣dome; that His word or law instructs to discretion; This mans case is not to be despaired of, though it be towards the last houre; for while breath is within the nostrils, for ought we know, there is a doore of grace and mercy open: But yet this is a very sad and lamentable case; For the longer a man walks on in the wayes of ignorance, the more unwill∣ing and unable he will be to return, and be reformed;

custome in sinning exercising still more and more tyranny; his understanding will be more darkned; his judgement more perverted; his will more stubborn, his memorie more stuffed with sensuall notion; his affections will become more rebellious; his thoughts more earthly; his heart more hardened; his conscience more seared.

And so much considering the season, that gray hairs are mingled with the black; no time for delay now, when be∣fore it be long, there shall be no more time. We must ac∣count, that the long suffering of the Lord is salvation t. And let the conclusion hereof, be an earnest prayer to the God of all grace; that, as His promise was unto His Church, to u re∣store the yeares that the locusts had eaten, the Cankerworm and the Caterpiller; So he would restore unto us the yeares which the ignorance of childehood, the vanities of youth, the negligence of age have consumed.

There is another period of this age, the burden whereof is [unspec II] labour and sorrow. Barzillai lived to those yeares, full foure∣score; and what saith he?

I cannot taste what I eat, or what I drink (a question in the sacred tongue is a strong affirmation) I heare not the voice of singing, where∣fore then should thy servant be yet a burden?

how long have I to live? (a question we should often put to our selves, which would answer all solicitations, from the world and flesh, and put them to silence) how long have I to live? That is, how very short is the remnant of my mortalitie? yet a very little while y, and I must hence; what should I think of now but of my death, and of my grave? what are plea∣sures or earthly contentments unto me? so feelingly spoke that old man.

The many decayes & infirmities, that accompany this age, are fully set down by the preacher, Eccles. 12. Amongst those many, one expression there is very full and significant, as our, English renders it, verse 5. The grashopper shall be a bur∣den; In the Originall the words imply no more, but the curvature of the back; which with men of such yeares, stands bent like a Grashopper; and that makes an old mans

gate the more burdensome: The words may imply also, ac∣cording to the common construction; that every thing, even the lightest, to an old man, is burdensome: If he creep up to his bed and down from it▪ though to repaire his de∣cayes, yet even this is burdensome; even delights (to others) to him are tiresome; he takes no delight in the Grashopper, nay it is a burden; that is, (saith Tremellius) that pleasant season of the yeer when we heare the Grashopper, yeelds no pleasure to him, none at all; he hath quite lost his taste and relish now in those things, which to others are pleasurable. &c. And yet if the grave meet us not in our way hitherto (as commonly it doth before we come so farre) and prevent our expectation; it is larger in nothing, then in the issue of this age, and in the account, we hope to give up at that time. This is our greet folly; For, how bad stewards soever we have been of our fore past time, yet at this time, we hope to lay our reckonings even, and so to give up our account with joy. Though we have turned from God all our dayes, yet we have a sure and certain hope, (in our conceit) that we shall turn unto Him, and He will turn unto us, at this time, when indeed we are not able to turn our selves upon our bed. And naturally (for it is but Nature seeking its own preservation) naturally, I say, and usually men do make fair offers, essayes and promises this way, at such a time as this, when they see themselves dropping into the grave. But we must note, as one before us and for our use z, that this time is the time when all Hypocrites, Atheists, tag and rag come in, and seek Him; For who is it, that will not look out for a dwelling, when he sees his old house dropping down upon his head? Who will not cry out for mercy mercy, when he seeth the doore shutting upon him, and if he speaks not now, he must hold his peace for ever? Who will not desire, & that earnestly, to live for ever with the Lord, now that he sees he must die? So true it is, that this is the time, when all, even the worst of all, do seek unto God, and will turn unto▪ Him.

But we must note also, that this is not our time, nor is it the time when God usually opens unto us.

1. It is not our time, to seek, when we are not in case to seek any thing else. It is not our time to turn to Him, when we are not able to turne our selves in our bed; not our time to rise earely to seek Him (so we must, if in an ordinary way we look to finde Him) when we are not able to rise at all; not our time to enquire after Him, when breath faileth us, and we are not able to speake three words together. What ever our words are, and how pious soever; whatever offers we make towards heaven, it will be suspected to be slavish and extorted for feare of the Pale horse, and that which follows. It is not to be doubted, but at such a pinch as this, something we would say, and something we would do, which might do our selves good: But what, or how can we do to purpose, when our strength is gone, our spi∣rits spent, our senses appaled, the shadow of death upon our eyes? This time is not our time.

2. Nor is it Gods time to heare. In the Law, the Lord forbad that torne flesh should be offered unto Him, it was al∣lotted for the dogs a. But such a like sacrifice are our prayers and our praises, at such a time as this, as torne flesh; broken, divided, and interrupted they must needs be, when our heart within us is as Lead, and our sighes beat as thick as a swift pulse. The Lord ever refused the torne, blind, and the lame for a sacrifice. It was not beseeming our Governour b, a man like our selves▪ In case to Him, it was offered, he would not ac∣cept of the same, much lesse will God accept our torn, di∣vided sacrifice, our refuse, our Lees or dregs, bottome, do∣tage, That which was dogs meat, that which our selves and friends are weary of; We had a male in our flock, that is, we had strength of body and minde, and then of that best or male, we should have offered unto the Lord: But now that our best or male is spent, now that we have cast away our precious stock of time, and parts upon the service of sinne and Satan, how can we now thinke, that our torne, blinde,

and lame sacrifice can be accepted? how can we think the Lord will accept a corrupt thing, against which He hath de∣nounced a curse c?

It is not the Lords time, He heareth not those persons, who d turn away their eare from hearing his Law; we must heare God first, if we look that God should heare us at the last; If He cryeth, and He cannot be heard; We shall cry, and we shall not be heard, for the Lord hath spoken it more then once e. All our stretching, and crying, and howling, will be in vain. We should have stretched and inclined our eares, and have lifted up our voice on high, when Gods time and ours was; I mean the ordinary time, that he hath appointed to be called upon, and we are commanded to seek Him in. What time is that? it is called the Day of Salvation, the acceptable Day. And when is that time? The Apostle answers; Now is the accepted time, now is the Day of Salvation, now, this present time f; And it is but a day. Time is all the yeare long; but your sowing time, and your reaping time, both these have their seasons. Time is all the day long; but tide-time hath its appointed houre, and we observe it, as the poore man the stirring of the water. Now this present time while the male is in the flock, while breath is, and strength is; while the season is of knocking and opening; Now is the time when we must seeke; Now the time, when God usually opens.

There is a pretty fiction, touching the shell▪fish, and the Serpent; And because it instructs us touching a speciall point of practise, we thus read it.

The Shell-fish and the Serpent sometime lived together, and conversed; the Shell-fish very harmelesly with the Serpent; the Serpent very crookedly with the Shell-fish. After many faire means, and thereby prevailing nothing, the Shell-fish watched his op∣portunitie, and while the Serpent slept, gave him a blow on the head, which is deadly.

The Serpent feeling himself wounded to death, began to stretch out himself (it is the manner of all creatures so to do, but most remarkable in the Serpent, because he lyeth in a ring, and goeth in folds or

doubles.)

The Shell-fish observing the Serpent so stretch∣ing [Chap. 7] [§ 2] out and straightning himselfe, told him; Thou shoul∣dest have done so before; Thou shouldest have walked even and straight with Me, when we conversed together; so it might have benefitted thee, but now, nothing at all.

This is a fiction, but it tels us our folly in good eatnest, and instructs us in a speciall point of wisdome; we have this property of the Serpent; we are content to walk crookedly all our life in the crooked wayes of sinne, and Death, our owne wayes, and we doubt not but to make all straight, and even, when we dye. But ordinarily it profiteth us not, our Thoughts deceive us, and that is a fruit of our folly; Our wisdome is, to set all straight and even before hand; to put our soules in order, and our feete in straight pathes, while there is yet Time; this hath been the wisdome of the Saints. If we read the sacred Register, we shall observe all along; That they whose yeares are numbred to be many, were fruitfull in their lives, and faithfull in their Deaths, their Old age was their crowne of glory, for it was found in the way of righteousnesse.

And for that great and waighty worke, Their setting their house in order; Their making all straight and even; This was not a worke to be done then, when strength, and heart, and breath faileth, but already done. When they came to that point, there was no more to be done, but to close the eye, and fall asleep quietly in the Lord.

Remember Lord, said that good King, when death was in his eye, Remember how I have walked in truth g, how I have done the thing which is good in thy sight. He assureth and giveth large testimony touching the Time past, I have, I have. It was not large promises concerning the time to come, when it was threatned, That time should be no more; as the manner of the most is; I will doe thus and thus hereafter, if thou wilt be pleased to spare me now: many have said so, and so promi∣sed, and recovered, and falne backe strangely, to commit greater abominations; For that is a Time, as the learned Knight noteth h, When we remember God perforce, and when

we stand upon no condition with Him. It was not, what he would doe, but what he had done; Remember, Lord, how I have walked, how I have done.

I have fought a good fight, I have kept the faith i, said Paul the Aged, when the time of His departure was at hand. That is not a time to fight, when commonly the heart faints; the head is light; the backe pained; the sides weakned; that is the time to have the Crowne put on, which we have so long striven after; a Time to have our sanctification perfe∣cted, which before we have heartily laboured in. It is not the Time to fight, but to overcome, and to be more then con∣querers. I have fought that good fight, I have kept the faith. When? when was Paul such a Champion, so valiant for the Truth, contending for the Faith, and keeping it; when was this? when his bow abode in strength, then he played the Sol∣dier, so fighting, so contending; And hence Pauls ground of confidence: Henceforth there is laid up for me a crowne. Thus touching the wisdome of the Saints; They have under∣standing of the times; And they know what they ought to doe k: that is, they doe all in season.

Two lessons, I shall draw hence for the Childs use, and instruction, and then anend.

First, from hence I would give warning, and put in a Caveat against some bold and presumptuous words, and for ever hereafter prevent them. We heare some, and it is ordinary, To wish for Death in a Passion, before they have well thought of it, and prepared for it; if we may beleeve them, they are well content to dye, in a discontent. They wish for that, which they never before thought of in sobriety, and good earnest. Know they what they say? doe they consider what death is, and the consequence of the same; when once death hath made its last conquest over the Body, in that very instant Time, the soule enters into a condition never to be altered; it enters into eternity; a gulfe of Time, which all the figures in Arithmeticke cannot fill up. For when we have reckoned a thousand thousand yeares, we have not the fewer remaining. We are swallowed up in

the thought of Eternity, as a drop in the Ocean; It is not possible to finde any bottome there; we want a thought to measure it, but if we should thinke of it to purpose, we should be well advised what we doe or say. I know there are some, who send their prayers, and their praises after Soules departed. But all helpes no more then doth the cry∣ing after a Bowle (rub or runne) now throwne out of the hand. The hand sets the Bias, and gives the bowle an im∣pression, and where the strength of that impression ceaseth, there the Bowle lyeth; all our running, and calling, and cry∣ing, helpes nothing at all, but to evidence clearely, as the Anticke and ridiculous trickes of the Bowler; so the vanity, and unprofitablenesse of our after labours, now that the soule is departed. For then it is night with the Soule in respec•• of any further worke; the pit is open, where there is no praise▪

Then it either rests from his labour, or is restlesse in paine; There teares are wiped of, or else they begin never to have end; Weeping for evermore. And this I note in passage, that, when we speake of Death, we may be serious.

It was well answered by a Father to his Sonne, who, be∣ing Crossed in his humor, wished hee were dead; learne first what it is to live; he that so lightly wisheth to dye, is as he that flyeth from an yron weapon, and a bow of steele striketh him through, as Iob speaketh l: Woe unto you, that desire the day of the Lord, to what end is it for you m? The day of the Lord is darknesse, and not light, as if a man did flee from a Lyon, and a Beare meet him, &c. So the Prophet reprooved those, who were dispisers of Gods Words and Workes, and scoffed at His judgements. It may instruct us to sobriety, that we doe not, for the avoyding of an inconvenience, runne into a mischiefe. It is dangerous to live in discontent; to dye in it, or to wish so to do, is much more dangerous. We ought to wish rather, we may live, and to count it a great mercy, that we are spared till we can give a better account of our Time, and are better fitted to dye.

Death indeed is the Churches portion, and part of her

joynture, All are yours n, and amongst those severall parcels, Death is yours; and therefore it may be wished for and de∣sired, as lawfully as a Childe may desire to goe to bed, or to his Father. For the nature of Death is changed to the godly; It is harmelesse now, and hath lost its venome; It is a passage to a better place, a gate to Glory; It is the accomplishment of Mortification, and the end of labour. Thus death is, but not in its owne nature; so it is a destroying hostile thing, and so to our nature, the most terrible of all Terribles; And there∣fore not to be desired, till we are assured, that both the nature thereof, and our nature also is changed. And then also our desires must not be immoderate; we must not long for it, nor rejoyce exceedingly, when we can finde the grave o. This argueth too much shortnesse of spirit, and some impatience under Gods Hand, and more unwillingnesse then becometh to waite upon Him any longer; we must patiently waite Gods Time, remembring Eternity is a space long enough for God to shew mercy unto His, when their faces shall waxe pale no more, they shall rest for ever. And therefore no matter if yet longer they waite His Time, and abide His pleasure, though with some griefe and paine to the flesh; pleasures at His right Hand for evermore, will abundantly recompense, what ever pressures are from below.

But whether we dye sooner or later, it is then safe dy∣ing, when we can yeeld up our spirits, as David did, and with the same confidence; Into thine Hand I commit my Spi∣rit p: Thou hast redeemed me, O Lord God of Truth. It is safe casting a mans selfe upon God, when he can say as Paul did, whose I am, and whom I serve q. We may then wish for Death, when, with old Simeon, we can with the Armes of faith, claspe and embrace Christ, the fountaine of life; Now lettest Thou thy Servant depart in peace, for mine eyes have seene thy Salvation. Then there is a peaceable departure, when the soule hath such a vision.

And therefore pray thou, and pray againe, that the Lord would spare thee yet, and yet longer, till by a consciona∣ble improvement, of life, health, strength, peace, ordinances,

corrections also, &c. Thou hast got some good assurance, certaine and stable; That do depart hence is much better, for thou shalt be ever with the Lord, whose Thou art, and whom Thou servest.

And, (which is the second lesson) do not trifle away time, nor delay here in a matter of so great consequence. Let me remember here, (for we cannot think of any thing more to our purpose) how the learned Knight complaineth of and convinceth the true unhappinesse of our condition, and the dark ignorance, which covereth the eyes of our un∣derstanding;

we onely, saith he, prize, pamper, and ex∣alt this vassall and slave of Death, and forget altogether the imprisoned immortall soul, till the soul be going from out of one prison into another; for when is it, that we se∣riously think of death? when examine we the great ac∣count, which then we are to give up? Never, while we have one vanitie left us to spend: we plead for titles, till our breath fail us; digge for riches, whiles our strength enableth us; exercise malice, while we can revenge; and then, when time hath beaten from us both youth, plea∣sure, and health, and that Nature it self hateth the house of old age, we remember with Iob, that we must go the way from whence we shall not return, and that our bed is made ready for us in the dark; and then I say, looking over late into the bottom of our conscience (which pleasure and ambition had locked up from us all our lives) we be-behold therein the fearfull images of our actions past, and withall, this terrible inscription: That God will bring eve∣ry work into judgement, that man hath done under the Sun.

But what examples have ever moved us? what per∣swasions reformed us? or what threatnings made us a∣fraid? we behold other mens Tragedies plaid before us, we heare what is promised and threatned: but the worlds bright glory hath put out the eyes of our mindes, and these betraying lights, (with which we onely see) do neither look up towards termlesse joyes, nor down to∣wards endlesse sorrows, till we neither know, nor can

look for any thing else, at the worlds hands.

But let us not flatter our immortall souls herein: For to neglect God all our lives, and know that we neglect Him; to offend God voluntarily, and know that we of∣fend Him, casting our hopes on the peace, which we trust to make at parting, is no other then a rebellious presum∣ption, (and that which is the worst of all) even a con∣temptuous laughing to scorn, and deriding of God His laws and precepts. They hope in vain, saith Bernard, which in this sort flatter themselves with Gods mercy.

Excellent instruction this, if we could heare it. If mans voice were strong enough, it would ro••ze us out of our Le∣thargie; and make us take time while we have it, and prize a treasure (that is an opportunitie) when it is in our hands, and put both hand and heart unto it. It is a point of wis∣dome to cast up our reckonings by day-light; I mean while the light of our life remaineth; before it be like a candle burnt to the socket, and going out in a snuff. O that we should suffer the lamp of our life to blaze out to no pur∣pose!

The living, the living, he shall praise thee, it is part of his writing, who had been sick, and was recovered of his sicknesse. The living, the living shall praise thee; The good King knew by experience, that pining sicknesse was not fit for that great work of praise, which breaks the bones like a Lion, makes a man chatter like a Crane or Swallow, and the eyes fail with looking upward; there is no strength now in this case for this work: The living, the living, he shall praise thee, as I do this day, said that good King. Assuredly, what▪ever use we make of our stock of time, and parts, which are given us for this chief end; That we may traffick for our souls, and sell the dearest affections of our heart, to buy the pearl; how much or how little we prize our health and improve the same, yet it is the sound and healthy man, that properly, and in a naturall course, may be called the living man. He lives, the sick man, who is pining away, cannot be said to live, but more properly to languish; he spends and wasteth, and is

oppressed with pain in this part, and in that; and so he spends his time in wearisome tossings, in silence perhaps, such his patience may be; perhaps in sad complaints.

Many I have known, whose oppression hath been such at such a time, that they have not been able scarce to swallow their spittle (as Iob complained) not able to take leave of wife and children, and yet have languished many dayes. We should make account that our sick-bed will be as a crosse∣way where friends must part, and if any thing remaineth now not agreed upon before in the way, it must cease for ever: For pains and tossings (so it must be expected) will take up that time on the sick bed; And if there be no pro∣vision stored up against this sad dry spending time, if there be no succours so I may say, warned to come in, and make their appearance, at this supposed time, for the clearing and comforting the prisoner, that lyeth fast bound upon his bed with paine and sorrow; If he have not before in his health, when he was a living man, made out towards that strong tower (whereto the righteous flye, and they are safe) And now can, being wearied with tossing and pining sicknesse, turn himself toward the same, and finde refreshment there∣from, and quiet repose; if not so, I cannot see how this per∣son should be a prisoner of hope ^d. I know he may have many sweet expressions (as was said before) there may be a lift∣ing up and raising the voice on high; but there is no more hold to be taken of a mans words, that is drunk with sor∣row, then is of the words of him, that is drunk with wine (when he is awakened, he forgets what he said) or of the catches of a drowning man, who will catch at a sword, or a knife, or a razour, any thing to keep up from drowning. The words of a dying man are nothing, and of no regard further then they receive weight and strength from the actions of an healthy and sound man, the living man: Therefore it matters not, what a sick man can say for the future, but what he saith for the former time, for from thence he must fetch his comfort, as we heard, I have walked; I have done, I have fought, I have kept. Comfort in death must be distilled

(as I may say) out of all our gatherings in our life time; As our thoughts, discourses, actions have been, answerable will our comforts be; if we can finde no comfort by looking back, recalling the time past, I cannot see, what comfort there can be in looking forwards toward eternitie. If our consciences do condemne us (as a learned Spaniard phraseth it) that we have made time of eternitie, and eternitie of time; that is (as he expounds it,) We have despised that eternall blisse, as if it were but temporall; and we have lodged all our love upon this transitory world, as if this had been the thing, which is eternall; And if so we have done, we can have no comfort then, when our transitories are leaving us, in look∣ing forwards towards eternitie; We may send our sighs and groans after it, but in vain: Our hearts may beat strong∣ly towards heaven, but all that may be much suspected also;

It is of doubtfull construction from what spirit our groanes do proceed; If it was thus once, when the founda∣tion of the Temple was a laying; That the people could not discerne, the Noise of the shout of joy, from the noise of weeping e, Then a harder matter it is, to discern betwixt groane and groane; sighes and sighes; I meane betwixt the sighes and groans, which the spirit puts up, and those which an heart pained, full of anguish, and drunk with sorrow, sends forth. Very hard it is to discern here, and to make a difference, nay impossible: for the groans from pain & sor∣row, and the sighes of the spirit, are both scarce utterable, and they are both put up in much bitternesse, and both call out of sin, as the cause of All, which makes the discerning the more difficult.

This then is the conclusion;

Obedience forced is sla∣vish, but that is sweet obedience, which comes forth, as the first honey drops from the full combe a, readily, wil∣lingly, freely.

As the Emperour said of money,

It will prove but copper, if it be pressed out from the teares of the people.

The same may be said of our offerings; They are counterfeit for the most part, and profit not, if they be squeezed forth by some pressures upon the spirit. It is a free∣will

offering that finds acceptance with the Lord.

And this I added for three mightie Reasons,

1. That we may not make Time of Eternitie, and Eter∣nitie of Time, as was said before, and explained.

2. To awaken and quicken up our carelesse and dilatory spirits, well to husband our opportunities, while our Bow a∣bides in strength, and our Armes are strong; before old age hath degraded us of our former vigour and activitie; so as our outward and inward faculties are bound up as in chaines of Iron and brasse; I mean, before the keepers of the house trem∣ble, and the strong men bow themselves, and those that looke out of windows are darkned, and the Grashopper is a burthen.

3. That we may not make (as the most do) an Idoll of that last prayer, which we think to put up, when we are at point of dissolution, and parting away hence; for that hope to be heard then is the Sanctuary, and Place of refuge, which the most thinke to flie unto, as Ioab to the hornes of the Altar, in hope to finde safety; But their hope is like to deceive them, as it did Ioab f, and as it hath deceived others, Who cryed, but there was none to save; even unto the Lord, but He answered them not: then did I beat them small as the Dust before the Winde; I did cast them out as the dust in the streets g.

These words shew us clearely what will be the issue of this last prayer, and call upon the Lord, which is the great Idoll of the world, what I say, will be the issue thereof, to all those who turne unto Him at their Death, even confusion of face, for evermore, a Treading downe, and a casting out as the durt in the streets. This is of great and universall use, and instructs us to encline the eare, while we can heare; to apply the eye, while we can see; to frequent the Assemblies of the Saints, while we have strength and can goe; and to take the occasion, the smallest point of time, while we may, for it is soone passed, and then we may send our sighes and groanes after it, but cannot recall, what we carelessely slighted. In a word, It teacheth to seeke, to knock, while there is Time: for many shall seeke and not finde, and knock, and it shall not be opened; shall strive, and shall not be able; And all this, because they discerned not their season,

they knew not the Day of their Visitation.

h I remember a pretty inversion of order, used by Cicero in point of Oratory; An allusion unto it may instruct us in a speciall point of wisdome; We begin first, and then wee end; But he made an end first, and then he began; I use, saith He to his Oratour, to make my beginning (the Latine calls it an Exordium) When I have ended my oration; for I must fetch that out of the Bowels of the other Parts.

The true Christian makes an inverson of order also, and upon the same ground. Death is the last great work which we are to doe, and the true Christian thinks of that first; First, I say, so soone as he is able to think any thing, and to purpose. And he so disposeth his life, as one that knowes, that his life must yeeld him marrow and fatnesse, when he lyeth upon his death Bed, in a time of drought. We com∣monly live first, and then we dye; A true Christian dyes first, and then lives. He is borne, and he goes on in the great work of Mortification, and so dyes daily. And then when he must yeeld up the spirit, how willing, how ready, how pre∣pared is he? He is dead already to the World, to the flesh, Hee is crucified to both, and both crucified to him. An easie matter now, and a matter of the greatest comfort to depart hence now; now, that His eyes can behold His Salvation. Now He chooseth Death rather then life, for to Him the nature thereof is changed; He hath so walked all His life, so contended for, and kept the Truth; so clinged to Christ in obedience and Faith, Who tasted Death for him i, that now He shall neither see Death, nor taste Death; He shall not see Death, He shall see the face of Death changed, lovely and pleasant now, as Esau's face to Iacob; He shall see through the vaile and shadow of Death, through the darke Grave, and behold Him, who hath swallowed up Death, and the Grave in victory. He shall not Taste Death: The sharp and bitter relish of Death is quite allayed and taken off to Him now; He tasteth nothing but sweetnesse in Death, but joy and peace in Death, a peace passing under∣standing; He is swallowed up, now not of Death, but of

very Rivers, and Flouds, the Brookes of Honey, and Butter k. He doth not see Death, nor doth He taste thereof, such are the expressions l, and they are to the heart of the Beleever; in Death now He seeth life, accompanied with an eternall waight of Glory. He lookes upon Death now, as Iacob up∣on Iosephs wagon m, which shall convey Him to a place, where He shall have Enough; so as He regards not the stuffe and baggage of the world; for the good, I say not, of all the land of Egypt is His, but, Heaven is His, and all the good that Christ hath purchased is His. And now at this Brunt, (much like the straight, that David was in but a little be∣fore the putting on of His Crowne;) at this brunt, I say, now that Death seemes to make His Conquest, it doth this Servant of the Lord the best good service, for it shall open Him the way to the Crowne, it shall set free the prisoner of Hope, it shall be as a Waggon to convey Him unto the posses∣sion of All good, even to Christ Himselfe; and now I have said All. And all this, this Servant of the Lord seeth in Death; and then how can this person Taste of Death? since it must needs be that He can have no other relish in His heart now, but of honey and butter, of Pleasures of Gods right Hand for evermore.

Thus it is with that person, who doth that work first, who in mortifying the deeds of the flesh doth Dye Daily; When Death commeth he seeth it not, he tasteth not of it.

But for the wicked, it is not so with them, They see death; They taste of death. They see death and the horrour of it, they see it over-powring them, and getting now a full con∣quest over them; they see it rouling great stones upon the mouth of their Cave, as Ioshua upon the five Kings n, there reserving them as Prisoners of no hope, till the day of their doome, when they shall receive that dreadfull, but just sen∣tence, under execution whereof they shall lye eternally▪ be∣ing sent to their own place, where, like slaves, Death shall keep them under perpetuall bondage. And there they must taste of it also, even such bitternesse, as shall be to them, as the gall of Aspes within their bowells, and the poyson of Vipers;

Thus they taste it, but it is beyond expression; and this is the portion of them, that feare Him not, nor, in their season, and Day of Visitation, call upon His Name, even this is their Portion from the Lord, saith the Lord Almightie.

But there is a sweet peace in Death to all such as pain∣fully serve the Lord in life;

they are the words of him, who relateth the last words of that excellent servant of the Lord M^r. Dearing; And they were these.

It is not to begin for a moment, but to continue in the feare of God all our dayes; for in the twinckling of an eye, we shall be taken away; dally not with the Word of God, blessed are they that use their tongues (so every other faculty) well, while they have it.

So he spake lying upon his Death bed neare the time of His dissolution, and having spoken somewhat touching His Hope and Crowne of re∣joycing, He fell asleepe.

This instructs us in this high point of Wisdome, more then once pointed at before, but can never be sufficiently pressed, till it be thoroughly learnt, which is, to make use of the ptesent Time; to know the Day of our visitation o; to acquaint our selves now with the Lord; to number our Dayes (God only teacheth the heart that Arithmeticke) that is, to consider how short, how transitory, how full of trouble our dayes are: And yet such though they are but as a span, yet thereon dependeth Eternity. The thought whereof might stirre up to the well improovement of them. The Hebrewes have a proverbe which they deliver in way of Counsaile, Good friend remember to repent one Day before thy Death. By one Day, they meant the present Time, the Day of Salvation. So the words tend but to this, to per∣swade to a wise and Christian improovement of that, which is our Time, the present.

There is no mans Will, but when he comes to that point, he bequeatheth his Soule to God. But let him see to it, that hee set his house in order, while there was a fit season; that Hee committed His Soule to God, when He had perfect memory, and strength of minde, and well understood what

He did (which in time of distresse, a man doth not q) else all is in vaine: for we know all is voyde, if the Will be forced, or if the minde and understanding part be wanting, and out of frame. The Lord will be as strict in examining our Will upon this point, as man is, what strength there was of understanding, what freedome of Will? And therefore the sure and certaine way is, to evidence our Will in our health by double diligence, as by two sure witnesses, else the Lord may answer us, as Iepthah to the Elders of Gilead r,

Thou despisest me all thy life, why committest thou thy Soule unto mee, now in thy distresse at thy Death?

It is not to begin for a moment, but a continuance in the feare of God all our dayes; It is not to use our tongue well at the point of death, but to use it well, while we have it, and strength to use it.

We must not think to leap from Earth to Heaven; not think at the point of Death to live for ever with the Lord, when all our life time, we cared not to be made conforma∣ble to Christ in His Death.

We cannot thinke to Raigne with Christ, who, when we were living men, did not Crucifie one Lust for His sake.

We cannot think to Rest with Him for ever in Glory, who never sanctifyed one Sabbath to Him on Earth.

We cannot think to shine after Death, as the Sunne in his strength, yea to be like Him, who never tooke paines to pu∣rifie our hearts, nor to rub off the sully and filth of a vaine Conversation.

We cannot look for pleasures at Gods Right Hand for∣evermore, who, in our life and strength preferred a vaine perishing, and now a tormenting pleasure before them.

But great peace have they that keep thy Law, and nothing shall offend them. Psal. 119. verse 165.

Great peace have they in death, who painfully served God in life.

Their hope shall not make them ashamed, for they commit their spirit into His hand, Who hath redeemed them, the Lord God of Truth; they go to Him, whose salvation their eyes have seen, and whose they are, and whom they served. What can dis∣may

them now, can death? can the grave? No, they are both swallowed up in victory. They put death on the one side, and immortalitie on the other; worms on the one side, and An∣gells on the other; rottennesse on the one side, and Christ Iesus on the other; and now they are bold, and love rather to remove out of the body, and to dwell with the Lord Christ, with Him together with the Father, and the Holy Ghost, to have continuall fellowship and everlasting com∣munion.

Such honour have all the Saints; Death is no other thing to them now, then as the flame to the Angell s, for thereby (though clean contrary to the nature thereof) they ascend to their everlasting mansions, there to see the good of His chosen; to rejoyce in the gladnesse of His Nation; and glo∣ry in His inheritance: There to take possession of that crown of Righteousnesse, which the Lord the Righteous Iudge shall give them at that day, when with all the Patriarchs t, Prophets, Apostles, all the Antipasses, those faithfull wit∣nesses (not yet made perfect u) they shall be made perfect▪ There to make up that tribute of praise, wherein, while they lived on earth, they were wanting; bearing part for ever in that heavenly quire, saying; Blessing and glory, and wisdome, and thanksgiving, and honour, and power, and might be unto our God for ever and ever. Amen. Revel. 7. 12.

Thus (my deare Children) I thought it meet, while I was in this tabernacle, to stirre up your mindes by putting you in remembrance: knowing that I and you must put off this walking tabernacle, we must lay down this piece of breathing clay, I know my self must before long, and we all know not how soon; and the good Lord grant that ye may be able after my departure to have these things alwayes x in remembrance; It is my charge unto you, my last will, look unto it, and be acquainted with it, for it is agreeable to Gods will. My hearts desire concerning you is; that ye would acquaint your selves with God, for that is the way to be at peace y; and good shall come unto you. Friends though they live, yet can do you no good without God; but He can do

you good without them; acquaint your selves with Him and be at peace, and good shall come unto you. All that is written is, as y the Lord presseth the observance of His own law, for your good; Therefore feare God and keep His commandments, for this is the whole duty of man,

so shall your peace be as the river (still flowing) & your righteousnes as the waves of the sea (everlasting,) for in the keeping of them is a sure reward,

as in the casting of them behinde the back, a certain recom∣pence of wrath. If at this point we turn to God the back and not the face, then in the day when we shall call upon Him, to make haste for our help, He will turn to us also the back and not the face, for so saith the Lord.

And indeed how reasonable is it, that so it should be? For into what reasonable minde can it sink, that I should serve one man, and demand my pay of another? That a man, for having obeyed the orders of the great Turk, should ask a reward of the Christian Emperour? with what colour can I, who have offended a man, ask him a reward?

They who think to comply with their own proper af∣fections, and with the love also of the Lord, are mightily deceived. The pearl must be bought with the selling the dearest affections of our hearts; and let this be the conclu∣sion, That Heaven did never cost deare. No man can finde friendship with that soveraigne King, but onely such a man as will confesse that heaven is had very cheap, though it should hap to cost him his life. Scatter not then your hearts upon varietie of things, but recollect them to the unitie of one desire and of one love. Seek God, but not in an ordinary manner, but like them, who seek a Treasure, which alone is sufficient. It will be highly enough to pos∣sesse God. And let us not loose time, for it was not given us to be lost, but let us live to the end we may live ever.

This is my Conclusion and my counsell, and you have heard all; But God forbid, I should cease to pray for you, it being my duty also while I am in this tabernacle, to bow my knees unto the Father of our Lord Iesus Christ, Of

whom the whole family in heaven and earth is named; That He would grant you according to the riches of His glo∣rie, to be strengthened by His Might in the Inner-man; That Christ may dwell in your hearts by saith, that ye be∣ing rooted and grounded in love, may be able to compre∣hend with all Saints, what is the breadth, and length, and depth, and height: And to know the love of Christ which passeth knowledge, that ye may be fill∣ed with all the fullnesse of God, &c. Amen. Amen.

FINIS.

Notes

• Mar. Au. Ant. Medit. li. 10. Sect. 26. p. 171.
• P. 686.
• History of S. George. Histo. of the Sab. Geog. p. 32.
• Psal. 71. 6.
• 1. Chron. 4. 9.
• She sickned the 17. of August, and died the 30. at 9. in the morning, 1631 when thou wast 4. yeers and 7. dayes old.
• a

  Lev. 19. 3.
• The name and nature of the Stork. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. &c. Quinta aetas. Homer Iliad. 4. Lage Hex. Ba∣silii Hom. 8.
• b

  Hom Odys. l. 6. ••••cretius.
• a

  Ecclus. 3. 4.
• A se migrat & ab homine totus transit in bestiam paternae pietatis immemor; gratiae genitoris oblitus. Chrysol. de pro∣digo. Ser. 2.
• •• Si gravaris auscullare paren∣tibus, esto dicto audiens carnifici: quod si neque huic obedire su∣stines, obedito 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Catachis. Lut••.
• b

  Prov. 17. 11. Carnifex. Trem. Ephes. 6. 1. Sicut post Deu•• d••ligere parentes pietas est: sic plus quàm De∣um, impietas, Chrysost. in Mat. Lat. tantum. Hom. 26.
• a

  Hist. of the World. 2. 13. 5. pag. 361.
• 2 Sam 18. 17, 18.
• S. Daniel. p. 41.
• See Turkish Story. pag. 158.
• The Law is e¦very mans ma∣ster. M. Aurel. Ant. lib. 10. Medit. 25. pag. 171.
• a

  No meane between high∣est and nothing. Tacit. supple. p. 8.
• b

  2. Sam. 1. 21.
• a

  Gen. 41. 32.
• b

  Prov. 20. 28. 25. 5. 29. 14.
• Quis artem quaerit ubi asse∣ctus dominatur?
• Acts 1. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Deus non expe∣ctaba•• Angelos. ••mb.
• Gods pa••ience to a sinner, is the purchase of blood, the fruit of the Gospel.
• 2. Pet. 3. 15.
• 2 Cor. 5 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Gen. 1. 26. 28.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• Chrysost. Hom. 10. in Gen. 1. Chron. 17. 17.
• In imo &c. Lact. lib. 1. cap. 1. Lib. 3. cap. 12. & 26. 27. Boet. lib. 5. Mel. 5.
• a

  Thy stature is erect and up∣ward; thy eye can behold the things above: whensoever now thou shalt minde earthly things, and fix upon them, then thou ma∣kest thy self, like the beasts that perish, &c. Read this in the 9. Hom. of S. Basil. Hex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• b

  Pejus est com∣parari jumento, quàm nasci ju∣mentum.
• c

  Luke 13. 11.
• Vers. 12.
• Capacem Dei non implet minus Deo.
• Tu Deus, dili∣genti te, quantum praecipis, ostendis te, & sufficis ei. Aug. Conf. l. 12. cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. C••rys. Tom. 6. ser. 1. in Gen.
• b

  Exod. 28. 3••.
• c

  Psal. 17. 15. Geneva Tran.
• Let us at length shew our selves men and look up to heaven, that thence we may receive that which is after our Image. Chrys. Hom 9. in Epist. ad Cor. ω.
• a

  Facies homini tantum. Plin. Nat. Hist. li. 11. ca. 37.
• Si unum radatur supercilium, &c. August de Civit. Dei. li. 11. c. 22.
• Psal. 139. 16. Our book is our Remem∣brancer. Fidelissimus ad∣jutor memoriae. Brightm. Revel. ••. 1. pa. 91.
• a

  Aug. de Civ. Dei. l. 19. c. ••.
• Nazianze.
• a

  See Chrys••st. Hom 8. in Gen.
• b

  Isa 45. 11.
• c

  Psal. 138. 8.
• d

  Ephes. 2, 10.
• 2. Kin. 4. 13.
• d

  Jer. 8. 7.
• e

  Isai. 1. 3.
• f

  Jam. 3. 7.
• g

  In Gen. Hom. 9 p. 85.
• h

  Job 35. 10. 11.
• i

  Barthol. Anat. li 3. c. 10. p. 143. ω.
• k

  Putean. Epi. 17
• l

  In Scotland Heylyne Geogra. pa. 503.
• b Gen. 15. 10.
• m

  Here is ground of cō∣fort, and for firme resoluti∣on, said Staupi∣tius to Luther, in that you stand for that Doctrin, which gives All to God, to Man nothing at all: for this is ac∣cording to the Truth of the Go∣spel. And in sure confidence hereof, I shall set my face like a flint, said Lu∣ther. Com••o•• Galat. 1. 12. & ch. 2 6.
• n

  Tantillus pu••r, tan••us pecca••or.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 2. 1.
• p

  Job 31. 7.
• q

  Prov. 6. 13.
• r

  Fabricatur. Prov. 6. 14.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Tom. 6. Relig. p. 597. What wicked∣nesse will they stick at in se∣cret, who pro∣claime their folly openly; &c. saith Isid. Pelusit. lib. 2. ep. 153.
• s

  Gen. 30. 8.
• t

  Dan. 7. 12.
• u

  Dan. 2. 42.
• Gen. 19. 27.
• x

  Gen. 32. 10.
• y

  1 Sam. 24. 24.
• z

  Lam. 3. 22.
• a

  1 Cor. 15 9.
• b

  Antipapa••. Bright. on Rev. 2. 13.
• b

  S. C. pag. 226.
• c

  Soules conflict, pag. 192.
• d

  D^r. S. S. C p. 195. 196.
• e

  Pag. 213.
• f

  Psal. 38. & 7.
• g

  Ainsw. Levit: 13. 15. Plurimum pro∣f••cit, qui sibi plurimum displi∣cere didicit. Cal. Inst. 3. 3. 20.
• h

  Psal. 25. 11.
• i

  Psal. 21. 5.
• l

  Omnis peccator peccat in suo ae∣••••rno.
• m

  Disc. of Just. pag. 519.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Protrep. p. 51.
• o

  J••r. 17 ••.
• b

  Ezek. 16. ω.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretium Redemptionis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lava∣crum.
• b

  Jer. 7. 19.
• c

  Matth. 11. 11.
• d

  Zech. 31. 1.
• o

  Aust. de Civit. Dei. l. 5. c. 26.
• f

  Hic sine m••dia∣tor••••es agitur, & disputatur de Dei beneplacito ac voluntale, in quam sese Chri∣stus resert. Luther Psal. 22. P. 337.
• g

  De praedestina∣tione disputatu∣rus incipe à Chri∣sti vulneribus & statim Diabolus cum suis tentatio∣nibus recedet. Mel. Ad. in Staupicii vita. p. 20.
• h

  Vera est ea poe∣nitentia quae ab amore justitiae & Dei incipit, dixit Staupitius, Quae vox ita aliè in animo Lutheri insedit ut nihil dulcius suerit deinceps e•• poenitentia, cum a••tea eidem in totâ Scripturâ, nihil ••sset ama∣rius. Mel. Ad. ibid. vita Staup.
• i

  Rom. 14. 9.
• k

  Oportet nos esse tales, (scilicet verè poenit••ntes) & non possumus esse tales. Quid hic faciemus? Oportet ut cognito te tali non neges te talem, sed in angulum vadas, & juxta consilium Christi, in abscondito ores patrem tuum in coelis, dicens sine fictione: ecce optime Deus, poenitendum mihi praecipis, sed tal••s sum ego miser, quod sentio me nolle neque posse; qua•••• tuis prostratus pedibus, &c. Concione de poenitentiâ. An. 1518.
• r

  Lay down thy heart under the Word, yeeld it to the Spirit, who is, as it were, the Artificer, & can frame it to a vessell of ho∣nour. M^r. Rey∣nolds on Psal. 110. pa. 42.
• s

  Read and ob∣serve with all diligence M^r. Dearings words on the third Chapter to the Hebrews, ve. 8. Lect. 15. Sentio me nolle neque posse: I finde that I neither will, nor can, be∣fore. D'S. S. p. 215. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. To be feverish is not volunta∣ry, but my in∣temperance, which causeth a fever, is vo∣luntary, and for that I am de∣servedly bla∣med & pained. No man chu∣seth evill as evill. Transl. out of Clem. Alex. Stro. l. 1. p. ••28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sin is my voluntary act. Loco la••d. l. 2 p. 294. C••sset volun••••s propria & non erit inf••••nus.
• Joh. 20. 25.
• t

  Read our se∣cond Reinolds on Rom. 7. p. 262.
• u

  Op••rtet pium animum velle nescire Dei secre tum superse, &c. Impossibile est eum perire, qui Deo gloriam tri∣buit, & eum ju∣stificat in omn•• opere & volun∣tate suâ. Lut. Psalm. 22. Christus faciet poenitentes quos jubet poenitere; supplebit de suo, quod d••est de nostro. Lut. de Poenitent. 1. Pet. 18.
• x

  1. Pet. 1 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Shew me a man, that ever lea••nt an ordinary Trade, or lived upon it, with ordinary diligence: point me to a man, that was bad, yet laboured to be good; or, who was good, yet took no pains to be better. Chrysost. in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things, very easie matters (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) we take extraordinarie paines: but great and extraordinary things we think we may attain sleeping. Chrysost. 4. Tom. de Vita Monast. cap. 7.
• y

  For the certaintie of faith, search your hearts; if you have it, praise the Lord. But if you feele not this faith, then know that Predestination is too high a matter for you to be disputers of, untill you have been better schollers in the School-house of Repentance and Justification. I wade in Predestination, in such sort as God hath opened it. Though in God it be first, yet to us it is last opened. De elect••∣one judicandum est à post••riore, &c. M^r Bradford to some friends, who were too scrupu∣lous in point of Election, ascending up to Heaven to know, when as they should have descended into themselves. M^r. Fox, p. 1505, and p. 1506.
• Non est bone solidae{que} fidei sic omnia ••d volun∣tat••m Deireserre, & ita adulari, ad unumquemque dicendo, Nihil fieri sine volun∣tate ejus, ut non intell••gamus ali∣quid esse in nobis ipsis.
• a

  1. Thes. 4. 3.
• z

  M^r. Hooker Eccles. Pol. l. 5. Sect. 64 p. 336.
• a

  Rom. 6. 2, 3.
• •• Realus impii est pium nomen. Salv. 4. de Gu∣ber. p. 145. See li. 3. p. 95. The Church is a choice peo∣ple picked out and paled up from these, whom the A∣postle placeth, without▪ but there is yet a more choice and peculiar people, as Clemens ^• calleth them, after whom we must walke more peculiarly, which we can∣not do but by offering vio∣lence ^b to our selves, that we may walk worthy of His calling.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 500
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S••r. lb. 6 p. 485.
• e

  Jude 20.
• f

  Preces per••ina∣cissima cura••um birudo. M l. vit. Luth. p. 139. &c.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Pr••∣••r••p••. pag. 30.
• h

  Eph. 4. 25.
• i

  Heb. 10. 13. Heb. 13 3. Lege Chrysost. in 1 Cor. c 8. ω. in ep Ad Colos. cap. 4. Hom. 12. re∣member my bonds, Verse 18. Perniciocissime la buntur quòd fra∣trum infirmita∣tem nullius pensi habent. Cal. Inst. lib. 3. c. 19. sect. 10.
• k

  1 Pet. 3. 9.
• l

  Ignorantiam meam facilè fe∣ret, & ignoscet mihi Ecclesia Dei, Regina illa misericordiae & cujus viscera sunt merae remis∣siones peccato∣rum. Luth. Prae fatio in postilla••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys••n Act A∣post ca. 21. Hom. 44. ω.
• m

  1 Joh. 3. 1.
• n

  Verse 3.
• o

  2 Tim. 2. 3.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Clem. Alex. Ad Gentes 21.
• q

  Hist of the world. fi••st B. c. 11. sect. 8 ω.
• r

  Ibid sect. 6.
• s

  Prov. 21. 24.
• t

  Tom. 2. p. 418. Regulae fusius disput. Inter. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u

  Isid. Pelus. lib. 2. ep. 164.
• x

  2 Tim. 2. 3, 4.
• y

  Hist of the World, book 3. chap. 11. sect. 9. p. 117.
• a

  Nostris pecca∣tis Barbari for∣••••s sunt: Nostris vitiis superamur, Hier lib 2. ep. ω.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c

  Avila's Spirit. epist. pag. 30.
• d

  Acts 25. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Te vince & tibi mundus victus est.
• Semper imminet occasioni.
• e

  Deut. 26. 17, 19.
• f

  See Hist. of the World. lib. 2. chap. 4. sect. 7. p. 232. & sect. 11. p. 237.
• g

  Angusta est ju∣stitia ad legem justum esse. See Isid. Pel••s. lib. 2. ••p. 138. Love con∣straines more under the Go∣spel, then feare restrained un∣der the Law. Ibid.
• h

  Lev. 19. 14.
• i

  Psal. 11. 4.
• k

  Jude 2••.
• l

  Mouline, See Hist. of World. B. 2. Ca. 4. Sect. 13. p. 240.
• m

  Salv. d Ec∣cles Cathol. ω.
• n

  Chrys. in Rom. cap 4 ω Si amor est, vincit omnia, &c. Chrysost. de past. bono. Serm. 40. Haec omnia dura videbuntur ei qui non amat Christum. Amemus Christum & facile videbitur omne difficile; Brevia putabimus universa quae longa sunt. Nisi vim feceris, coelerum regna non capies. Hier. Ad Eustoc••ium Ep. 17. l. 2. p. 207. Prima regula in culta Dei ut ipsumdiligamus, non potest Deus verè diligi, quin sequatur hunc affectum membra omnia & omnes partes, &c. Cal••••n Dan. c 9. v. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in c. 29. Gen. Hom. 55.
• Job 36. 21.
• M^r. G.
• Sponsa Christi ••rca est Testa∣menti, &c. Hier. ep. 17. li. 2. p. 205.
• o

  Judg. 21. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Galat. 5. 22.
• a

  Dan. 7. 12.
• b

  Dan. 2. 42.
• c

  L. Verulam Essayes. Act. 12. 63.
• d

  Plut. Conv. 7. sapient.
• e

  Many have secret hearts, and transpa∣rent counte∣nances. Essayes 21. p 128.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Basil. in Hex. Hom. 5.
• g

  Prov. 18. 11.
• h

  Hab. 2. 16. 1. Act. 8. 9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  An hard thing to know ourselves. Not only the eye of the body, but of the minde too, wants this no∣ble facultie, of looking in∣ward, &c. Translated out of S^t. Basi. Hex. Hom. 9. p. 103
• l

  Hanc ovis olim gestavit, nec a∣liud tamen inte∣rim quàm ovis suit. Vtop. lib. 2. pag. 166.
• m

  Act. 25. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Tom. 6. Religi. 601. α. Mirantur quen∣quam esse quem exiguaegemmulae aut lapilli dubi∣us oblectet fulgor, cui quidem stellam aliquam atque ipsum denique solem liceat intueri. Ibid.
• n

  Prov. 18. 11.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nazianz ep. 18. 52. pag. 781. You may bet∣ter trust the wind, or letters written in wa∣ter, then mans prosperitie. And so uncer∣tain it is, that we may with a speedier course hasten to God, where is cer∣taintie, and no shadow of change.
• p

  Pro. 23. 4, 5.
• q

  1 Cor. 11. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. 26.
• r

  M^r Bolton's foure last things. p. 40.
• s

  Sic leve, sic par∣vum est, animum quod laudis a∣varum subruit aut reficit. Hor. lib. 2. epist.
• t

  O nummi vo∣bis hidantur ho∣nores Juven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Pindar. isth. ode 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. orest. 30. (A rich man shall have ma∣ny heralds)
• t

  Vnum aliquem voluptate ac de∣liciis fluere ge∣mentibus undi{que} aclamentantibus aliis, hoc non est regn••, sed carce∣ris esse custodem. Vtop. Tho. More.
• u

  Isa. 5. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. defalo. orat. 5.
• a

  Pervestigare. Prov. 25. 27.
• b

  John 8. 50.
• Prov. 25. 27.
• d

  Prov. 21. 6.
• e

  Chron. 26. 16.
• f

  Lord Ver. Essayes 43. pag. 252.
• Ibid.
• g

  Hist. of the World 2 book 3. 4. &c. Pre∣face. p. 20.
• h

  Lemn. de com∣plex. page 147.
• i

  D^r Sibbs. S. C. p. 141.
• k

  Plin. Na••. hist. lib. 7. cap. 7 se cap. 50.
• l

  Aug. de Civil. 22. 22.
• m

  Judges 3. 20.
• n

  2 Sam. 23.
• o

  Victor timere quid potest? quòd non timet. Sen. Agam. Act. 4.
• p

  Jam. 4. 14.
• q

  M. Aurel. Ant. p. 14.
• q

  Vehementissi∣mè agnoscaut. Trem. Psal. 9. 20.
• r

  Advinc. p. 36.
• s

  Eccles. 9. 4.
• t

  Perinde ac si paries radium se purturire dicat. Cal. Insti. lib. 3. cap. 12. ω. sect. ult.
• u

  Esay 50. ω.
• x

  Prov. 25. 19
• y

  Job 6. 17. We are in Gods hand as the pen in the writers, he makes it, puts ink into it, directs it a∣long the paper; The pen doth nothing of it self, but blot and blurre. Nothing pro∣perly our own but sinne. Cal.
• a

  See the ex∣cellent Epistle of our Divines before Luther. coment. Galat. See M^r Hookers Disc. of Just. 502.
• b

  Disc. of Just. p. 494.
• c

  Job 4 10.
• d

  Acts 12. 23.
• e

  Dan. 4. Reade Hist. of the World book▪ 3. § 11. p. 17.
• f

  Z••ch. 4. 7.
• g

  Zech. 2. 8.
• h

  Advanc. 2. p. 3
• i

  Anima sexum non habet.
• k

  1. Chron, 29 14 16. Lege Cal. Inst. 2. •• 1. & sect. 11.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cal. ••••st. 2. 5. 13. ω.
• m

  Spir. ep pag. 201.
• n

  Beda lib. 2. c. 2. reade our Jew∣ell 3. Art. pag. 186.
• Virgil. A En. 6. The higher in vertues the more lowly in minde, & c. Isid. Pelusit. lib. 2. ep. 151.
• Prov. 16. 19.
• o

  Esay 57. 15. 1. 2. 66.
• p

  Psal. 18. 23.
• q

  Hist. of the World B. 2. chap. 4 sect. 13. pag. 239.
• r

  Gen. 34. 7. 2 Sam. 13. 13
• s

  Omnis acics & quasi vigilia co∣gitationis obrui∣tur. Aug. de civ. 14. 16.
• t

  Amplexu stran∣gulant Phil••tae. Sen. ep. See Hist. of the World B. 5. chap. 4. sect. 10. pag. 532.
• u

  Ibid. 2. Book. 4. 6.
• x

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. P••••t de educat.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Hym. in V••••. p. 423.
• a

  Hist. of the World. 2. B. 4. 13. p. 239.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. ad pop. Ant. Hom. 15.
• c

  Heb. 3. 13.
• d

  Prov. 11. 18.
• e

  Ephes. 4. 22.
• f

  Lege Hom. S. Basilii in Psal. primum, p. 114.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that lips of this sorceres cup will drink deep; it is a wonder else and a mighty hand restrain∣ing. Clem. Alex. Strom. lib. 7. pag 539.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i

  Avila's Spir. epist. 13. p. 92.
• k

  In Matt. 27. hom 87.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Nihil est par∣vum in lege Dei, sed omnia ma∣gna: quia ma∣gnus l••gislator.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lege Hom. S. Basilii Psal. 1. p. 115.
• l

  Non jam leve est periculum si leve videatur.
• A golden rule of Chry∣sost. ad Pop. Ant. Hom 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• m

  Revel 2. 14.
• n

  Occasion and nature, are like two inordi∣nate lovers: They seldome meet, but they sinne together. Feltham. Resol. p. 203. prae∣paratoria, & praenuncia Adul. &c. Tacit. Annal. 14. chap. 1.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrys. Tom. 6. pag. 598.
• p

  N••scit anima quando pe••istos introitus sur in greditur; super eum id••ò vigila∣re debet, & cl••u∣dere omnes illos imroitus. O••nar∣rationibus san∣ctis; aur••s audi∣tionibus piis; o∣culos considerati∣one mirandorum operum Dei▪ mentem cogitati∣onibus occupare coelestibus, &c. Chrys. in Matt. hom. 22. lat. tantum. The deliver∣ing of Ioseph out of the hands of his mistresse gi∣ving the occasion, was as admirable every whit, as the rescuing of the three children from the fire; And this that we may avoid the occasions, the harbing••rs and spokes∣men for sinne. Chrysost. ibid.
• q

  2. Sam. 11.
• r

  Lege Isid. Pelus. lib. 4. ep. 2. 3. 4. & 12. 24.
• s

  Januae ••untos & aur••s; senestrae autem oculi. Chrysost. Hom. 51. in Matt. lat. tantum▪ p••ne se∣ram januae tuae, sivis esse securus, id est, legem Divini timoris, &c. Ibid. Sed quoniam fragiles sunt nostrae serae nisi Deus, &c Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The eyes our guardians are first corrupted. We had better wander with our feet then with our eyes. Clem. Alex. Paed. lib. 3. cap. 11. p. 1841. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Chrys. ad Pop. Ant. Hom. 15.
• x

  Prov. 17. 24. Inconstantes & vagi sunt, adeo u•• animorum insta••ilitatem in∣dicent & vacu••∣tatem sapi••••••iae. Trem.
• y

  Deut. 12. 10.
• z

  2 Sam. 11. 2.
• a

  Joh. 7. 21.
• b

  Strad. Pro••u. 3. p. 119.
• c

  Job 31. 7.
• d

  Lege Chrysost. in ep. Ad Rom. cap. 7. Hom. 12.
• e

  Homo supponi∣tur in Christiano.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Honestorum ho∣minum honesta etiam sunt som∣nia•• Arist.
• g

  Cujus cerebrum est in ventre, in∣genium in Pati∣nis. Agrip. ep. 18
• k

  Claud. lib. 3. Praesat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys••st. in Gen S r. 6. ω.
• i

  Eccles. 5. 7.
• k

  Close thy eyes with thoughts of God, and His goodnesse, and thou shalt have sweet dreames, Thy fancie shall not be troubled. Ch••ysost. Ibid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prov. 3. 24.
• l

  M. A. Ant. Med. lib. 12. lin. 3. p. 198.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Pro∣trept. p 30. A spark of wic∣kednesse neg∣lected, or dal∣lied with in the fancy, may quickly beget a flame of wic∣kednesse in the heart. Corpus opere sordidatur, ani∣mus voluntate. Chrysost. in Matt. Lat. tantum. Hom. 52.
• n

  From sinne lighting upon our thoughts, it is impossi∣ble: from ma∣king a n••st there, or hatch∣ing, that we may do, and are charged so to do. We must keep our heart from resolving and saying, content. Bp. And. p. 190.
• o

  Vo•• scelera ad∣missa punitis; A∣pud nos & cogi∣tare, peccare est: Vos conscios timetis; nos eti∣am conscientiam solam. M. Mi∣nut. Fael p. 25. lin. 3. in sol. Summum praesi∣dium Regni est justitia ob oper∣tos tumultus, & Religio ob occul∣tos. Card. de sap. lib. 3. •• Incentiva vi∣••••orum statim in mente iugulabis, & parvulos Ba∣byl••••is allides ad P••tram, &c. Hier. lib▪ 2. ep. ••8. p. 216. •• Succub•• Incu∣bi. Zanch. de oper. Dei. lib. 4 cap. 16. Aug. de Civit. Dei lib. 15. cap. 2.
• Job 31.
• r

  1 Sam. 23. 21.
• Soules Cons. p. 284.
• a

  Job 2.
• b

  Gen. 25. 32
• c

  Verse 34.
• Heb. 12.
• d

  James 1. 15.
• e

  1 John 2. 17.
• f

  Matt. 12. ••4.
• g

  Prov. 3.
• 1. Esay 40. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Eurip. Orest. 23. A vain conceit to think of do∣ing great things with little pains. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. Ibid.
• Ad Pop. Ant. H. 19.
• k

  Prov. 4. 23. and 26.
• l

  Hist. of the World lin 2. chap. 4. § 13. p. 239.
• m

  You must not account that the chief riches, which you can put in a purse. Clem. Alex. paed. 3. 7. p. 173.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke 12 29.
• o

  Fatigant, nec satiant tamen. Buch. in Psal. 73. verse 7.
• p

  Quis est impro∣bus ille? Libera me à meipso, Do∣mine.
• q

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Anger is like a smoake, it dar∣kens reason, makes a very wise man a fool, and to do unreasonably▪ Achilles speech. Hom. Iliads 18.
• r

  Direct. p. 98. Lege Chrysost. in Gen. hom. 53. ω.
• s

  Prov. 25. 28.
• t

  Prov. 19. 19.
• u

  Seneca de ira. lib. 3. cap. 10.
• x

  Non vis esse iracundus? nè sis curiosus. Ibid. cap. 11.
• y

  V••rum que in ore. α. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. in Gen. de David & Saul Hom▪ 3. p. 1049.
• z

  Salvian de gu∣ber, lib. 2. p. 71.
• a

  1 Cor. 6. 13.
• b

  Plut. Mor. de Cu••i. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. P••ed. lib. 2. cap. 1. p. 109.
• c

  In Act. Apost. cap. 7. Hom. 17.
• d

  Simplice pu••ri∣lique sententiâ ai••bat.
• e

  Pag. 81.
• f

  Advanc. p. 242.
• g

  Vsu quotidiano & exercitatione in declivi et prae∣cipiti loco incita∣tos equos susti∣nere. Caesar. Com. flexibilem esse ad naturam auri proximè accedit. L. Ver. de Aug.
• h

  Seneca de Ira. lib. 3. cap. 12.
• i

  Arnob. lib. 1. p. 6. 7. in sol. Lact. de Pru. Dei. cap. 5.
• i

  D. G.
• k

  The end of passion, is the beginning of repentance. Felth. Res. 8. Plut. Mor. de Ira.
• Prov. 19. 11.
• l

  Vide dominum saevientem in servos, &c. Fluctus cosdem, &c. Lips. de cons. lib. 2. pag. 25.
• See the first Part. chap. 4. sect. 12.
• m

  Chrysost. in ep. ad Rom. cap. 8. Hom. 14. pag. 206. 2 Pet. 3. 15. Rom. 2. 4.
• n

  James 3. 8.
• o

  Prima semper irarū tela male∣dicta sunt; & quicquid non possumus imbe∣cilli, optamus i∣rati: Salv. De Gub. lib. 3. pag. 81.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iam. 5. 17.
• q

  Jam. 3. 5.
• r

  Job 41. 21.
• Chrysost. Ibid.
• s

  Chap. 30. 1.
• t

  Micah. 7. 18, 19.
• u

  Prov. 16. 23. 24. Verse 32.
• Drexelius.
• x

  Jam. 3. 6.
• 1. Part.
• a

  K. I. Daemono∣log. lib. 3. cap. 1.
• b

  Caput inter nubila condit. vide Scal. Poet. lib. 5. cap. 3. pag. 524.
• c

  Prov. 6. 13. 14.
• d

  Ampliandi sunt favores.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Acta Apost. 21. Hom. 44. ω.
• f

  Amos 1. 11.
• g

  Job 3. from 13 to the 20 verse.
• h

  1. Sam. 28. 15.
• i

  2. Sam. 16. 2. Chap. 19. 27. He hath slan∣dered thy ser∣vant, verse 27. Not slanderers 1. Tim. 3. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  Joh. Guil. display of He∣rauldry. pag. 163.
• l

  James 5. 11.
• m

  2. Sam. 1.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. In Gen. 13. Hom. 34. ••.
• o

  Levit. 11. 33. ••eade M^r Answ.
• p

  Avila's spirit. Epist. 24. p. 200.
• q

  Scarabaeum aiunt simo sepul∣tum vivere, apo∣balsomo immer∣sum emori.
• Hist. of the World. preface.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. In 8. Gen. Hom. 40▪
• Multos dominos habet qui unum non babet.
• b

  Esay 22. 2. reade Edmunds upon Cesars Comment. p. 17. & p. 38. 39.
• a

  1 John 4. 18.
• c

  Exanimantur metu. Trem. A man that had his eyes covered to re∣ceive his death, and uncovered again that he might reade his pardon, was found stark dead upon the seaffold. Char. chap 16. p. 69.
• d

  Furori proxi∣mus amor. Tacit. A••nnal. lib. 11.
• e

  Joy and sorrow have a contrary working. but being immoderate they drink and quaffe up the spirits quickly and sometimes suddenly.
• Fear is worse then the thing feared, as is prooved by the communi∣cation of Cyrus and Tygranes. Xenop Cyri. paed. l. 3. p. 192.
• f

  Oratio sine malis, avis sine alis.
• g

  Sinibil curarem nihil orarem.
• h

  1. Chron. 22. 29.
• i

  1. Chron. 28. 3. p••s meus af∣fectus meus, cò seror quocunque seror.
• h

  Feare hath torment when it is out of place, but if placed right upon God, it quieteth and calmeth the heart, it makes a man feare∣lesse; his heart is sixed trusting in the Lord, Psal. 112.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ad Colos. Hom. 12.
• k

  Hic nuptias, ibi planctum, &c. Hier. 21. 22. lib. 2. ω. pag. 247.
• l

  Remember my bonds. Colos. 4. 18. Lege Chrysost. Calamitas illius fores pulsat qui aliorum calami∣tatibus non mo∣vetur.
• m

  1 Sam. 25.
• n

  Prov. 23. and Prov. 10. 10. Trem.
• o

  Breve & mo∣mentaneum, quod delectat, aeternum; quod cruciat.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 5. Ser. 33.
• q

  Si cui sua non vidētur amplissi, ma licèt totius mundi Dominus su, tamen miser est sen. ep. 9. Sapiens nemi∣nem videt cum quo se commuta∣tatum velit. Stul••ilia laborat sastidio sui. Quid resert qua∣lis fit status tuus si tibi videtur malusi Sen. ep. 9.
• r

  Numb. 16.
• s

  Plut. De tran∣quil. Hor. lib. 2. ep. 3.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luc. Cy∣nicus. p. 8••3. Leg•• Clem. Alex. paed 3. 11. p. 185.
• u

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. de Lazaro conc. 1. lege Di∣od. Sicul. bib. lib. 12. α.
• x

  D^r Sibs So. Conf. p. 172.
• x

  I can be abased Phil. 4. 12. If we can once take out this lesson, it will bring with it such a Christi∣an perfection, that we shall not be to seek almost in any point of Chri∣stianitie. Dr Alray's lectur.
• y

  Heb. 12. 6. Revel. 3. 19.
• z

  Gen. 24. 50.
• a

  Vae oppositis voluntations.
• b

  2 Chron. 28. 22.
• c

  Perdidimus u∣tilitatem calami∣tis; miserrimi fa∣cti est is & pes∣simi permansistis, Aug▪ de civit. ib. 1. cap 33.
• d

  Lege Chrysost. •• Psal. 3.
• e

  Psal. 119 71.
• f

  Hom. 10. in Coloss. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• g

  Mar. Aur. Aut. medit. 12. B. sect. 2. p 197.
• h

  Lege ep. 168. Basil••i.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naz••anz.
• orat. 18. When there is a storm with••ut he keeps his minde cleare within. pag. 302.
• i

  Prosperitie doth best dis∣cover vice; but adversitie doth best discover vertue.
• k

  Mar. Aur. lib. 10. sect 37. p. 177
• l

  ••ox p. 1503.
• m

  Pingo aeto••••••∣tati.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys••n ••. Ad Tim. c. 1. Hom. 1.
• o

  Verse▪ 26.
• p

  Hooker c••••. Pol. 5. 67. pag. 358.
• q

  Exod. 12. 9.
• r

  Numb. 11. 8.
• s

  Heb. 1. 3. See M^r. Dearing on that text.
• t

  M^r. Raynold on the 110. Psalme, pag. 411, 412.
• u

  Rom. 6. 6.
• x

  Zach. 12. 10. 12.
• 2 Sam. 13. 37.
• y

  Ezech. 6. 9. 43. 20. 43.
• 2 Cor. 7. 11.
• z

  Levit. 26. 13.
• a

  Heb. 2. 11.
• b

  Deprendas a∣nimi tormenta latentis in aegro Corpore, Juven. Salyr. 9.
• Qui dividit perdit.
• c

  Isa. 40. 29.
• d

  Isa. 66.
• M^r. Dearing. Ibid.
• Tremenda mysteria.
• Amicum in Christo, inimi∣cum propter Christum.
• e

  Sanguis Christi coag••lum Christi∣anorum.
• See Chrysost. on the 1 Cor. Hom. 1.
• f

  Eph. 4 3.
• g

  2 Sam. 9. 3. first part. p. 71.
• h

  Si pro adversa∣rio orare se cogit, loquitur, non pre∣catur, lib. 2. pag. 70.
• i

  Plut. de Fra∣lorno amore.
• k

  Mart. lib. 1. ep. 37.
• l

  Isid. Pelus. lib. 3. epist. 126. 1 Cor 4. 12. 13. Lege Chrys. ad Pop. Ant. tract. Hom. 9. ω. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plus. de Frat. Am.
• m

  Vol. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Lege Chrysost. in cap. 8. ad Rom. Hom. 14. p. 206.
• n

  Luke 7. 47. Matth. 18. 33.
• o

  1. Cor. 11. 27.
• p

  Jer. 6. 26.
• q

  Psal. 51.
• r

  Acts 2.
• s

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matt. 26. Hom. 83. ω.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Tom. 6. de oratione.
• James 5. 17.
• y

  Phil. 4. 19.
• z

  Revel. 22. 17.
• a

  Prorsus prop∣terea quia indig∣nus.
• b

  Rev. 3. 17.
• c

  Rev. 29.
• d

  Lam. 3. 29. 1 Sam. 14. 4.
• f

  M^r Reynolds Medit▪ on the Lords Supper. Chap. 12 ω.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Eurip. orest. p. ••••.
• Servi corrup••elae juvenum.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉. ••. 10. pag. 144.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Piad. Nem. od. 8.
• k

  Affectiones facile faciunt opiniones.
• l

  Gen. 24. 57, 58.
• Ibid.
• m

  Gen. 26. 35.
• m

  Lips. cent. 1. cp. 36.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Isid Pelus. lib. 4. epist. 24. See epist. 2. 3. 4. 12. ejusdem libri. Quid hac vo∣luntate menda∣cius? Aug. de civit. 14. 4.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Her. Fur. p. 46.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Five negatives surely I will not, verily ve∣rily I will not. Heb. 13. 5.
• p

  Prov. 19. 14.
• q

  See Censure of Travell. sect. 7.
• Ad omne vo∣tum fluente for∣tuna lascivit oci∣um. Quint. Dec. 3. p 32.
• Cic. Parad. Sen. ep. 9. 2 Chron. 25. 9.
• s

  See Chrysost. of the choice of a wife. Ser. 28. Tom. 5. Non sum ex in∣sano amatorum genere, qui vitia ••iam exosculan∣tur, ubi semel formâ capti sunt. Haec sola est quae me delectat pul∣chritudo, &c. Calv. ep. 16.
• t

  M^r Bolton di∣rect. p. 236.
• u

  Mendax est omnis secularis amicitia, quae divini timoris vinculo non est ligata. Chrys. Hom. 24. in Matth. ••atin. tantùm.
• x

  Gen. 24. 57. 58.
• y

  Virg. Aen. 7.
• a

  See first part. chap. 4. 13. 4. p 55.
• b

  Prima actio∣num Argo com∣mitttenda sunt, extrema Briareo. De Aug. 6. 41. p. 201.
• c

  In Gen. 24. verse 67. Hom. 48. ω & Hom. 56 ω. & Tom. 5. ser. 18.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Coloss. cap. 4. Hom. 12. ω.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In ep. ad Co∣loss Hom. ω.
• f

  John 2. 2.
• II. §.
• f

  Jer. 2. 32.
• g

  Ezek. 16. 14.
• h

  Isa. 61. 10.
• i

  Isa. 62. 5.
• k

  Jer. 2. 13.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Ibid.
• m

  2. Chron. 16. 9.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. In Act. Apost. ap. 23. Hom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n

  1. Cor. 7. 28.
• o

  M Dearings letter. 12.
• p

  Reade Chrys. in Ephes. cap. 5. Hom. 20. ω.
• q

  There is but one will in an house, when the will of the wife to her husband, and her husbands is subject to God.
• r

  Acts 20. 28. 1. Tim. 4. 16.
• s

  Chrysost. on Eph. 6. Hom. 22. α. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chry. Cor Hom. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c in Med μ.
• t

  There is much in the example of a good master to make all fol∣low his sleps; though he say nothing, yet children and servants may see enough, whereby they may be taught. Chrysost. in cap. 17. Gen. hom. 40. ω
• t

  Vt in corporibus, sic in imperio gravissimus est morbus qui à capite diffundi∣tur. Plin. l. 4. ep. 22. ω Morbido Capite nil sanum est: neque ullum omnino mem∣brum efficio suo sungitur, ubi quod est principale non constat. de Salv. de Guber. l. 7. pag. 234.
• u

  Vir conjugem dedicat ad fid••m, ne quodunum est in carne spiritu sit d••v••s••m. Ser. 10. As it is in printing, when on Sheet is set a thousand are easily pressed after it: so when the master hath a good impression upon him, his family is easily stampt to piety If Grace that pretious oyntment be plentifully in the head and heart of the Master, it will quickly distill to his skirts, children and servants.
• x

  De Const. lib. 2. chap 25. see part first p. 93. •• The light∣nesse of my family shall be said to my charge, so my con••cience makes me feare for lacke of more earnest and deligent instruction which should have beene done. Bishop Ridly to Master west martyr. p. 1569.
• y

  Epistle to the first part.
• z

  Martyr. pag. 1569. Pag. 1494.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strom. l. 7. pag. 541.
• b

  Gen. 18. 19.
• c

  Cic. de Senec.
• Angariari Para∣bolam.
• d

  Act 3 1.
• e

  Epist. to the first part.
• f

  Pag. 104.
• g

  Prov. 25. 12. and 15. very notable.
• h

  Chrysost. Tom. 5. de Laz con. 1.
• i

  Mariti vitium aut tollendum, aut serendum: quae tollit, mari∣tum commod••o∣rem praestat, quae fert, s••se melio∣rem sacit. Aul. Gell. lib. chap. 17.
• k

  First part p 174.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The head hath an head. All things shall be done as you will have it, but you must command, as God will have it.
• m

  Ignatius to a Priest. Chrys. Tom. 6. in vet. •• Princip. p. 10. Charrun.
• n

  Esther 4. 16.
• o

  Epist. ad Cor. Hom 26. ω.
• p

  Lam. 2. 23.
• q

  In epist. ad Cor. Hom. 19. ω,
• r

  Act. 7. 31.
• f

  Lib. 3. ep. 101.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Tom. 4. epist. limp. See Hom. 5. ad Pop. Ant.
• u

  L. Ver. Essaies. 58. 330.
• Lege Sen. nat. quaest. lib. 6. c. 1.
• x

  See Chrysost. de terrae motu. Tom. 5. ser. 6. Lege Sen. Ibid.
• y

  Zach. 14. 5.
• z

  Cultus magna cura magna vir∣tutis incuria ex Catone. Cal. Inst. lib. 3. cap. 10. ser. 4.
• a

  Opinioni insi∣tum tum variare & poenitere ut Chamaeleon, &c. Lips. cont. 1. ep. 12.
• b

  Capacem Dei non implet mi∣nus Deo.
• c

  Jer. 2. 31.
• d

  Psal. 73. 28.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 11. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acts 13. 43.
• f

  1. Cor. 7. 19. Prov. 23. 4.
• g

  He that boasteth in his riches, &c. is as as if a fel∣low servant, fed from the same Master, at the same ta∣ble, should glory over his fellows, be∣cause his hairs are longer then his fellows, so are his nails. Crys. 1. Tim. Hom. 1.
• Gal. 6. 15. & 5. 6.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ch••ys. Tom. 5. ser. 32.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c Before the storm come, be we humbled as in a storm, so when it comes we shall finde a calm peace. Chrys. Tom. 6. vet. Test. 7. ω p. 99.
• m

  See first part. p. 84.
• n

  M^r Dearings s••rm preached at the Tower. p. 6. reade it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrysost. ad episcop. ob pieta∣tem in carc. in∣clusos. Tom. 4 α Isid. Pelus. lib. 2. ep. 174. Ad popul. Ant. Hom. 13.
• o

  M^r Raynolds Psal. 110. p. 114.
• p

  Aug. de civit. Cap. 10. l. 1.
• q

  Phil. 4. 19.
• r

  1 Cor. 4. 13.
• s

  Mal. 3. 17.
• t

  2 King. 2. 22.
• u

  Phil. 4. 13.
• x

  De Const. l 2. Cap. 89.
• y

  De Civit. lib.
• 1. cap. 10.
• z

  Lam. 2 23.
• V••opiae. Th. Mori. lib. 2. pag. 160.
• a

  Phil. 3. 7.
• b

  Heb. 10.
• c

  Xenephon de Iust••tut. Cyri. l. 3. pag. 203.
• d

  Apol. 2. pag. 227.
• e

  Luk. ••. 51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f

  Prov 30. 9.
• g

  Psal 8. 6.
• h

  Prov. 18. 11.
• i

  Iere. 2. 31.
• k

  Prov. 28. 9. Inflammant, sufflant. Trem.
• l

  Isid. Pelusit. l. 2. epist. 240.
• m

  Hom. Odyss. lib 12. Resolution the morall of that fiction. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Clem. Alex. Ad Gentes. pag. 55.
• n

  Psal. 17. Act. 11. 23.
• p Sit moderatus cibus & nun∣quam venter ex∣pletus, plures quippe sunt quae cùm vino sint sobriae, ciborum largitate sint e∣briae, &c. Hier. ad Hist. ep. 17. pag 204. &c. Lege epist. 14.
• o

  Vers. 12.
• q Tenen••i codi∣cem somnus o∣brepat. Ibid. p. 205. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The feare of God is a Ca∣tholike reme∣dy, &c. Clem. Alex. Protrep. p. 52. & 86.
• r

  Prov. 23. 17.
• s

  Prov. 14. 16.
• t

  Prov. 28. 14.
• u

  Prov. 30. 8, 9.
• x

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrysost. de La∣z••r. Conc. 1.
• Sermone praece∣dent. pag. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a

  2 King. 3. 17.
• b

  Famem vera sides non time••. Hier. lib. 2. ep. 18. p. 221.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. protrept. p. 41.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. 1. 199.
• f

  2 Tim. 3. ω Lactan. lib. 3. cap. 25.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Protrept. p. 42.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys. in Matt. Hom. 25.
• First part p. 253.
• i

  Job 30. 11. Essrenatè in me invecti sunt quasi immissis vel excussis ha∣benis. Trem. first part.
• k

  Hoc praecipuum est, uti piè san∣cte{que} vivant. di∣xit uxor Calv. epist. 101.
• l

  Reade Chrysost. in Gen. Hom. 66. w.
• m

  Gen. 18. 19.
• n

  Acts 15. 16.
• o

  Chrysost. in ep. ad Cor. Hom. 12.
• p

  In epist. ad Cor. Hom. 8.
• q

  Jer. 7. 18.
• Prov. 31. 26.
• Nehem. 8. 10.
• Prov. 31. 20.
• u

  Manus paupe∣ris est gazophyla∣cium Christi. Chrysol. Ser. 8.
• x

  Prov. 11. vers. 17. and verses 24. 25.
• y

  Quis unquam quod ferentem ••pem viderat, ubi d••esset inve∣n••t? Quint Pro paup••re, decl. 13. p. 158.
• z

  Exod 2••. 9.
• Esay 58 10.
• b

  Psal. 41. 1.
• c

  Eph. 4. 28.
• d

  2 Thess. 3. 12.
• Prov. 10. 4.
• f

  Guellianus display of He∣rauld. p. 217.
• g

  Prov. 31. 17.
• h

  Prov. 31. 25. R••d••t ad tem∣pora sequentia. Calamitosus est animus futuri anxius, & ante miserias miser. Sen. ep. 98. Sapiens vivit praesentibus lae∣tus, futuri sec••∣rus. Sen de beat•••• vitâ cap. 26.
• i

  Jer. 17. 8.
• k

  Esa. 65. 13.
• Ecclus. 23. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Arist. oeconom.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. Ad Cols. Hom. 12.
• l

  Vers. 27.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Str. lib. 1. pag. 201.
• n

  Minus nocet ignavus fur quam segnis mi∣nister.
• o

  Prov. 18. 9. An idle per∣son, is the bar∣renest piece of earth in the world.
• p

  Matt. 25. 26. Acts 20. 31.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. in Ephes. Hom. 21.
• See Chrysost. in Gen. cap. 16 ω.
• q

  Singulari modo Trem. Prov. 19. 14. Chap. 18. 22.
• Chrysost. de La∣zar. Conc. 1. α.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. A good house∣wife, is an ex∣cellent orna∣ment in an house, she is •• grace to her husband and her self. In that house all rejoyce, chil∣dren in their mother, hus∣band in the wife, the wife in children and husband; all in God. Clem. Alex. Paed. lib. 3. cap. 11 p. 183.
• s

  Psal. 107. 22.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 5. ser. 6.
• Eccles. 8. 11.
• n

  Ierem. 7. 10.
• Iohn 3. 9.
• x

  Esther 6. 3.
• Prov. 3. 16.
• y

  Nos sumus qui nullis annis va∣cationem damus, & canitiem ga∣lea premimus, &c. Senec. de o∣tio sapientis. cap. 29.
• z

  Senibus vita productior à deo tributa est, in eum finem, ut insiginum ali∣quorum operum in Ecclesiaesuae e∣molumentum or∣gana essent. Mardochaeus ad liberaudam Ec∣clesiam sub Ar∣taxerxe, vixit annos, 198. Jehoshua ut p••pulum è Ba∣bylone, cum Es∣dra & Zoro∣babele, reduceret, vixit annos, 130. Philo▪ Ammi••nus in breviario temporum. Tobit senior, ut populi calamitas sub Salmanasare levaret, vixit annos, 158. Eâ ipsâ causa, To∣bit junior vixit annos, 127. Judith ad liberandum patrium sub Holoferne, vixit annos, 105. Six••us Senensis Bibliothec. lib. 8.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Pind. ol. od. 1
• b

  Acts 21. 16.
• c

  Juveni paran∣dum, Seni uten∣dum. Senec.
• d

  1. Sam. 25. 21▪
• e

  Esay 65. 20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. ad gentes pag. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Ch••ysost. Tom. 6. in vet. Test. pag 543.
• h

  Jer. 7. 10.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioid. pag. 40. Alex.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ibid. pag. 49.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. p. Ibid. 41.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Ibid.
• n

  Noli annorum nos aest mare nu∣mero: nec sapi∣entiam, canos reputes, sed ca∣nos sapientiam. Hier. ad Paul. 14. p. 180.
• o

  Psal. 119. 99. 100. Noli fidem pen∣sare temporibus. Ibid.
• p

  Exuentes omne propriam benig∣nitatem se bene∣fictarios ejus ag∣noscunt, ante cujus thronum coronas abjici∣unt. Brightman Rev. 4. 10.
• q

  Prov. 2. 6.
• r

  Esay 28. 18.
• s

  Job 38. 22.
• t

  2. Pet. 3. 15.
• u

  Joel 2. 25.
• 2. Sam. 19.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 10. 37.
• z

  B. Andrews▪ on Psal. 78. verse▪ 34.
• a

  Exod. 22. 31. Mal. 1. v. 13.
• b

  Mal. 1. v. 8.
• c

  Mal. 1. 14.
• d

  Prov. 28. 9. Prov. 1.
• e

  Zach. 7. 13. Quid enim ju∣stius? &c. Sal. De Gob. lib. 3. pag. 86. Non au∣divimus, non audimur. ibidem.
• f

  1 Cor. 6. 2.
• See first Part. pag. 71.
• g

  2 Kin. 20. 3.
• h

  Hist. of the world. 2. B. Chap 3. Sect. 4. pag. 212.
• i

  2 Tim. 4. 6, 7.
• k

  1 Chron. 12. 32.
• Read Drexcli∣us. 4. 2.
• l

  Job. 20. 24.
• m

  Amos 5. 18. Jer. 48▪ 48. & 43. 44.
• n

  Cor. 3. 21. 22, 23.
• o

  Job 3. 21, 22.
• p

  Psal. 31. 5.
• q

  Acts 27. 23.
• Hist. of the World 1 Book. chap. 2. sect. 3. p. 24. See pre∣face pag. 19.
• Job 10. 21. and 17. 13.
• Eccles. 12. 14.
• Frustrà sperant qui sic de miseri∣cordia Dei sibi bland••untur.
• Prov. 17. 16.
• Esay 38. 19▪ verse 9.
• Zech. 9. 12.
• e

  Ezra 3. 13.
• a

  Mel quod per se fluit, maximè laudabile. Plin. lib. 11. cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. dixit Constanti∣us, Tripart. Hist. Prefat.
• f

  1 King 2. 28, 29.
• g

  Psal. 18. 41.
• h

  Quod primum est dicendum pos∣tremum solco, cogitare. de Orat. Lib. 2 Pag. 131. Fol. Exv••s••eribus Causae.
• i

  Heb. 2. 9.
• k

  Iob 20. 17.
• l

  John 8. 51, 52.
• m

  Gen. 4. 5.
• Verse 20.
• n

  Jos. 10. 18.
• A comfortable death ever fol∣lowes a con∣scionable life. D^r. Ayeries. Lectur. p. 715.
• o

  Iob 22. 21.
• q

  Few men pinched with the Messengers of Death, have a d••sposing me∣mory; saith a great sage of the Law (the L. Coke) in his tenth epistle, where he advi∣seth to set our house in order while we are in perfect health; weighty coun∣sell every way.
• r

  Iudg. 11. 7.
• s

  Judges 13. 20.
• t

  Patriarcharum consortium, Pro∣phetarum socie∣tatem, Aposto∣lorum germani∣tatem, Martyrum dignitatem, &c. Calv. Ad eccles. cath. lib. 2. p. 398.
• u

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrysost. in ep. ad Heb. cap. 11. hom. 28. α.
• x

  1. Pet. 1. 13.
• y

  Job 12. 2.
• y

  Deut. 4. 40. Deut. 6. 24. chap. 10. 13. Esay 48. 18.
• Ephes. 3. 16.